;*     FEB  25  1908      *; 


Division 
Section 


z> 


THE  STANDARD  SERIES. 


A  SUGGESTIVE  COIIENTARY 


ON 


ST.  LUKE: 

"WITH 

Cbitioal  x^J)  Homiletioal  Notes. 
w.  h.  ya.'e  dokei^,  d.d. 

Edited  by  Rev.  Prof.  JAMES  KERNAHAN,  London. 
6  7mXvo<3  avTiji  to  'Apviov.  Rev.  xxi  33. 

VOL.  II. 


NEW  YOKE: 

I.    K.    FUNK    &    CO.,    Ptjblishers, 

10  and  12  Dey   Street. 


Entkebd,  according  to  Act  of  Congress,  in  the  jjfear  1867,  by 

W.  H.  VAN  DOREN,  "-^ "-^y 

In  the  Clerk's  Office  of  the  District  Conrt  of  the  United  States  for  the  Northera 
District  of  Illinois. 

Copyright,  1881,  by  I.  K.  Funk  &  Co. 


LUKE. 


CHAPTER    XIII. 

1.  TBETiE  were  present  at  that  season  some  that  told  him  of  the  OalilcaM,  wlton 
blood  Pilate  had  mingled  with  tlieir  sacrifices. 

There  were  present,  &c.    Gr.  There  came  some  at  that  time  tellinf] 

Him. 
Season,  oppoi-timely.     The  same  time  the  above  address  -was  given. 
As  He  had  been  speaking  of  the  punishment  of  sinners,  they  tell  Him  of 

the  punishment  of  certain  particular  sinners. 
Told.     Many  persons  take  pleasure  in  being  the  first  to  bear  sad  news. 
The  Greek  word  used  generally  implies  something  recent. 
Galileans.       Luke   i.   2G.     Followers   of  Judas   Gaulonites,   a.d.    14. 

Last  year  of  Augustus. 
He  taught  it  was  unlawful  to  pay  tribute  to  Cfesar.     God,  their  only 

Master. 
He  forbade  also  that  sacrifices  shoiild  be  offered  for  the  safety  of  the 

Emperor  and  Roman  people. 
Christ  being  a  Galilean,  He  might  be  thought  to  favor  this  sect. 
"  He  peiTerteth  the  nation, — forbade  tribute  to  Cffisar."     Luke  xxiii.  2. 
Blood.     Pilate  being  enraged  against  the  Galileans  ordered  them  to  be 

slain  in  the  midst  of  the  victims  they  were  offering  according  to 

Mosaic  law. 
So  that  the  blood  of  the  offerers  was  mingled  with  the  blood  of  the 

victims  offered. 
These  insurrections   ended  in  open  resistance  to  Rome,  followed  by 

national  ruin. 
Amid  cruelties  by  the  Romans,  this  was  a  drop  to  the  ocean. 
We  are  far  more  ready  to  speak  of  the  death  of  others,  than  of  out  own, 
A  dreadful  accident  at  sea  or  land,  occupies  all  tongues. 
God's  providence  at  times  vindicates  His  justice. 
Not  the  most  guilty  however  are  always  punished  in  this  life. 
An  argument  and  proof  that  there  will  be  a  general  judgment. 
Pilate.     Life  and  character.    Luke  xxiii.  1.     See  Notes. 


MOTES, 


3IEMORANDA 


D. 


^X 


\IE3IOBANDA. 


SUGGESTH'E  COMMENTAKT 


[OHAP,  XTK„ 


This  act  of  Pilate  is  in  accordance  ■with  his  hatred  of  Herod. 
The  suggestion  is,  that  God  niii?t  have  been  speciaUy  angry  with  these 
Galileans,  cut  off  by  a  heathen,  in  His  House,  and  at  His  altar. 


Olshausen  regards  this  chapter  as  "a  sermon  on  repentance,  addrepsed  to  the  people; 
and  an  admonition  calling  for  entire  decision  on  the  part  of  the  disciples."  This  sermon 
on  repencance  possesses  peculiar  solemnity,  from  the  fact  of  its  being  the  Saviour's  last 
admonition  of  that  kind.  Our  Lord  is  not  treating  so  much  of  sin  in  the  individual 
man,  as  of  sin  in  the  race  to  which  he  as  an  individual  belongs.  "  GaHlcanK." — 
■Followers  of  Judas  Gaulonites.  Euthymius.  Theophylact,  Cyril.  Donhtei.  De  Wettc, 
Meyer,  Alford.  No  allusion  to  them  by  Josephus.  Lightfoot.  Passed  over,  like  the 
murder  of  the  babes  of  Bethlehem.  Bloomfield. 

an-aYyt'AAovTes — Came  with  tlie  news.  BvaMv — Heathen  regarded  such  an  act, 
Bacrilege,  since  the  offering  of  the  sacrifice  was  "  sacer  "  unto  the  goda.  A  malefactor, 
doomed  to  atone  for  the 'sins  of  the  people  during  an  impending  calamity,  viewed  as 
"tacer"  to  the  gods.  Becker's  Char. 


2.  And  Jesus  answering  said  unto  them,  Suppose  ye  that  these  Galileans  xcere  sinncrt 
above  all  the  Galileans,  became  they  suffered  such  things  ? 

Answering.     Our  Lord  takes  advantage  of  occurring  incidents  to  teach 

spiritual  truths. 
He  judges  not  the  Komans  but  the  sins  of  Israel. 
Such  events  types  of  coming  judgments,  and  appeals  for  penitence. 
Suppose  ye  ?     He  does  not  deny  that  the  Galileans  were  sinners,  but 

that  they  were  pre-eminently  so. 
Sinners.     He  would  hold  up  their  own  guilt,  to  averted  eyes. 
Jesus  restrains  the  rashness  of  human  judgments. 
No  one  suffers  here  that  does  not  desei-ve  chastisement. 
By  it  God  vindicates  justice  and  checks  sin. 

Their  misconceit  was  in  thrusting  sin  and  gitilt  from  themselves. 
The  heart  is  evil  and  proud  that  thinks  any  man  worse  than  himself. 
Connection  between  sin  and  suii'ering  is  of  the  closest  kind. 
Yet  we  seldom  trace  the  connection  without  •presumption. 
Job's  friends  ask,  "Whoever  perished  being  innocent?"     Job  iv.  7. 
We  ought  not  to  consider  so  much  the  mischances  of  others,  or  why  they 

happened,  as  our  own  danger?,  and  the  remedy  for  them. 
Because,  &c.     Individual  sins  cannot  justly  be  inferred  from  individual 

misfortunes. 
Some  persons  are  still  ready,  notwithstanding  our  Lord's  words,  to  attach 

the  idea  of  great  guilt  to  temporal  calamities. 
Judgment  belongs  to  God,  and  to  God  only. 


NOTES. 


-VT-. 


.1 


CHAP,  xrn.] 


ON    ST.    LUKE. 


o/xapTtoA.ol— Not  maiijiB.  Oosterzee.  napa. — tieRide,  passing  beyond,  more  tbau, 
beyond  a  real  or  imafjinary  line.  Compare  napa.  navras  Axoious  /u-tya?,  Xenophon,  so 
Lake  iii.  13 ;  Kom.  xii.  3.  Webster's  Syntax. 

"  fSi-fercd :  "  sacriiiced  to  justice,  refusing  His  mercy.  TreTroi/eao-cf— They  )iavc 
tuf'red,  Tint  the  lustoric  past,  but  reaching  unto  the  present.  Trench.  b  'Iijaous, 
omitt.'?d.  Titrhenaorf,  Alford,  Cod.  Sinai. 


MEMORANDA 


8.  I  tell  you,  Nay  :  but,  except  ye  repent,  ye  shall  all  lilcewhc  '/.erhh. 

I  tell  you,  Nay.     He  draws  un  the  treasures  of  His  divine  knowledge. 

"This  is  what  I,  your  compassionate  Judge  and  Saviour,  say  to  you." 

Nothing  more  than  that  ancient  word,  Eepent  !  Repent  of  tjour  own  sins. 

A  word  which  sinners  on  the  road  to  judgment  dread  to  hear. 

Repent.     Very  searching,  since  they  hinted  a  similar  fate  awaited  flim. 

Without  it,  the  sword  of  God,  instead  of  Pilate's,  is  at  hand. 

Ye  shall.     Our  Lord    hesitates    not  to  speak  in  the  most  alarming 

manner. 
He  who  is  infinite  Love  neither  hides  nor  lessens  the  threatenings  of 

everlasting  woe. 
All.     None  are  excepted — all  have  sinned,  all  must  repent. 
Impunity  hardens  the  wicked,  "  Because  sentence  against  an  evil  work," 

Sec.     Eccl.  -viii.  11. 
Likewise.    Gr.  in  the  same  manner ;   more  forcible  than  in  like  manner. 
The  Jewish  people,  continuing  impenitent,  perished  in  the  same  manner, 

i.e.,  by  the  Roman  sword. 
Bnt  our  Lord's  words  have  a  deeper  meaning— they  point  to  a  perdition 

of  a  far  more  awful  kind,  future,  personal,  eternal. 
His    threatening   the    impenitent  implies    willingness    to    pardon    tha 

penitent. 
Repentance  is  enjoined  in  the  New  Testament  as  indispensable  to  the 

salvation  of  the  soul. 
Net  that  repentance  merits  salvation — it  prepares  for  receiving  Jesus. 
But  it  is  not  merely  an  act,  it  is  a  habit,  and  extends  over  Christian  life. 
The  clearer  our  views  of  Divine  mercy,  the  deeper  our  repentance. 
It  involves  a  total  change  in  the  spirit  and  character. 
It  is  hatred  to  all  sin,  and  turning  away  from  it  with  full  purpose  of 

heart. 
Not  merely  because  of  future  punishment,  but  on  account  of  its  opposi- 
tion to  the  holy  nature  and  law  of  God. 
It  is  manifestly  genuine  when  it  leads  to  the  Blood  and  Eighteousness 
of  Chiiat. 


NOTES. 


ME3IOBANDA. 


StJGGESTIYE    COMJIENTARY 


[caiP.  xin. 


Judas  repented,  but  he  went  out  and  hanged  himself  in  despair. 
Peter  repented,  but  he  went  out  and  wept  bitterly. 

The  more  tender  the  conscience,  the  deeper  the  sense  of  the  evil  of  sin. 
The  more  the  evil  of  sin  is  felt,  the  more  will  Jesus  be  valued  and  loved. 
Wrong  views  of  the  natui-e  and  demerit  of  sin  lie  at  the  foundation  of  all 
heresies  concerning  the  atonement  of  Christ. 


ixTavTut^.—Tischendorf.  ofioi'w?. — Lachmann.  wo-auTtos.— Kot  wealter  than  ofiouo?. 
Btier;  stronger,  Alford.  For  many  did  actually  perish  by  the  sword  of  the  Eomans. 
"  Perish,"  under  the  ruins  of  Jerusalem.  Elsley,  Grotius.  Prophetic  of  the  slaughter  at 
the  siege  of  Jerusalem.  Many  slain  in  the  temple  itself.  Calvin.  The  Divine  displeasure 
OTertaking  offenders,  proves  an  overruling  and  a  watchful  Providence;  and  crimes 
escaping  unpunished,  testifies  to  a  future  day  of  retribution. 


4.  Or  those  eighteen,  upon  whom  the  tower  in  Siloamfell,  and  tlew  them,  think  ye  tliat 
they  were  sinners  above  all  men  that  dwelt  in  Jerusalem  ? 

Or.     He  passes  from  the  Galileans  to  the  people  of  Jerusalem. 

Tower.     A  part  of  the  city  walls  near  the  foimtain  of  Siloam. 

These  Babel  towers  crushed  the  guilty  in  Jerusalem. 

But  the  moimtains  will  fail  to  crush  the  offender  on  the  dread  day  of 

decision. 
"SVhat  men  call  accidents  are  traceable  to  the  finger  of  God. 
•'Shall  there  be  evil  in  the  city,  and  the  Lord  hath  not  done  it?" 

Amos  iii.  6. 
His  long-suffering  prevents  us  from  being  examples  of  His  justice. 
Siloam.     Shiloah;  Neh.  iii.  15  ;  Isa.  viii.  6.     Heb.  sent. 
A  pool  under  mount  Zion  flowing  into  the  Kedron. 
It  rises  and  falls  at  irregular  iatervals — 53  feet  long,  18  feet  wide,  and 

19  feet  deep. 
Unites  with  the  fountain  of  the  Virgin,  1,100  feet  cut  through  the  rock. 
"  The  people  refused  the  waters  of  Shiloah,  which  go  softly." 
This  perennial  fountain  a  sjTnbol  of  Divine  protection. 
"  Siloa's  brook,  that  flow'd 
Fast  by  the  oracle  of  God."        Milton. 
Sinners.     Gr.  debtors.     Open  judgments  are  not  the  most  severe. 
Nor  are  greatest  sins  the  most  visible  to  men. 
These  sinners  did  not  owe  a  larger  debt  to  God,  than  otheiB. 


NOTES, 


oiiAP.  xni.] 


ON    ST.    LUKE, 


Above.     Temporal  calamities,  not  proofs  of  special  guilt  as   the  Jowa 

held. 
Jerusalem.     Luke  ii.  25.    See  Notes.    A  city  otherwise  holy. 
In  the  former  case,  slaughter  was  inflicted  by  man  ;  in  this  case  no  cause 

is  apparent. 
But  in  both  cases — the  Hand  of  God  is  to  be  humbly  recognised. 
The  same  principle  should  be  applied  to  all  similar  calamities. 
If  destruction  may  overt?.ke  Eiei^   sacrificing  to  Ood  in  His  Temple,  or 

when  they  .think  themselves  safe  in  the  tower,  none  should  put  off 

their  repentance. 


TTvpyos. — One  of  the  city  towers.  Meyer.  The  18  prisoners  of  the  Sanhedrim  confined 
there.  Utier.  ot^ecAe'Tai. — Debtors  to  justice.  Luke  sii.5S-5St.  Not  the  word  used  v.  2. 
The  tower,  a  debtor's  prison.  Olshausen.  Garden  tower,  a  turret  of  the  city  walls.  W.  <& 
W.  Pool  of  Bethesda  belonged  to  the  Tower  of  Siloam.  L/ff/itfoot.  The  sheep-gate  at 
the  south  east  of  the  city.  Bobinson.    Tower  of  Shiloh.  Erarnnua. 


5.  I  tell  you,  Kay:  hut,  except  ye  repent,  ye  sJiall  all  likeicise  perish. 

Repent.     Transgressors  are  liable  to  mistake  attrition  for  contrition. 

An  error  which  Satan  craftily  labors  to  establish. 

Attrition  is  sorrow  arising  from  the  fear  of  the  consequences  that  are  about 
to  fall  upon  the  transgressor. 

It  is  the  lowest  order  of  repentance,  and  the  least  influential. 

True  repentance  is  a  change  of  mind,  accompanied  by  a  sincere  renuncia- 
tion of  sin.  Its  evidences  are  1,  a  consciousness  of  the  evil  of  sin. 
2.  Self  condemnation.  3,  a  sense  of  unworthiness.  4.  Great  grief 
on  account  of  the  sin  committed.  5,  a  tiuthful  confession  before 
God.  6.  Prayer  for  power  to  resist  temptation.  7,  a  mind  open  to 
good  impressions.  8.  Its  emblem  among  plants  is  a  "  brtiisecl  reed." 
9.  Its  model  among  men  is  Christian  weeping  before  the  cross,  but 
afterwards  Christian  rejoicing  in  hope.  This  is  "  repentance  that 
ueedeth  not  to  be  repented  of." 

"  I  desire  to  die,  preaching  repentance ;  if  out  of  the  pulpit,  I  desire  to 
die  repentiiiff.^^  Philip  Henry. 

If  penitent,  it  is  a  small  thing  to  perish  under  a  wall. 

Like'wise.  The  resemblance  between  these  and  the  Jews'  ruin,  mora 
than  acddenlnl. 

Roman  darts,  mingled  the  blood  of  many  with  their  sacrifices. 


NOTES. 


MEMORANDA. 


MEMORANr-A, 


G 


RUGGESTITE    COMMENTARY 


[chap. 


Not  the  stroke  of  excision,  but  the  proof  of  God's  long  suffering. 
This  discourse  of  severity,  ends  in  a  parable  of  mercy. 
Judgment  is  God's  strange  work,  and  He  delays  it  to  the  last  moment. 
"  Not   willing    that  any   should   perish,   but   that  all  should  come  tc 

repentance." 
120  years  before  the  deluge,  mercy's  arm  wearied,  ringing  the  bell  of 

alarm. 
Jerusalem  did  not  fall,  until  40  years  after  these  warnings. 
FiarJ  ruin  of  the  world  delayed,  by  God's  patience.     2.  Pet.  iii.  9. 
Periuh.     How  terrific  the  fall  from  the  chamber  of  final  impenitence  to 

the  unfathomable  abyss  ! 
An  implied  prophecy,  impenitent  Jews  should  perish. 
Churches  of  Corinth,  Philippi,  Galatia,  Ephesus,  blotted  out. 
Reference  to  Jerusalem's  calamities,  exhausts  not  the  sense. 
It  shadows  forth  a  future,  personal,  remediless  ruin. 
There  is  a  perdition,  unseen,  on  the  other  side  of  death. 
Imjienitence  and  this  perdition,  God  hath  linked  together. 
Repentance  and  eternal  life  are  inseparable. 

He  would  take  their  eyes  from  others  and  fix  them  on  themsclt^et. 
He  alarms,  that  He  may  reclaim ;  He  admonishes,  that  He  may  amend; 

He  warns  beforehand,  that  He  may  forgive.  Ambrose. 
The  calamities  of  persons  and  nations,  are  loiid  calls  to  repentance. 
Escaping,  we  are  not  more  righteous,  but  God  is  more  forbearing 
Guilt   denied   in  prosperity,   oft  confessed  in  adversity.     Gen.  xlii.  21. 

1.  Kings  xvii.  18.     Acts  xxviii.  4. 


The  Jews  were  slaughtered  on  the  day  of  the  Passover,  in  the  midst  of  the  sacrifices, 
and  many  of  them  buried  in  the  ruins  of  the  city.  Josephits. 


6  IT  Hespake  also  this  parable  ;  A  certain  man  had  a  fig  tree  planted  in  his  vinryanl; 
and  he  came  and  sought  fruit  thereon,  and  found  none. 

Parable.     Luke  v.  36  ;  iv.  23.     See  Notes. 

Fig  tree.     A  tree  for  which  there  is  no  place  in  a  vineyard — God  freely 

adopted  Israel. 
Common  in  tropical  climates  and  grows  among  the  rocks. 
Its  five  lobed  leaves,  a  shade,  its  delicate  fruit,  invaluable. 
Early  figs  mature  in  June  and  continue  till  the  season  cloBCS. 


NOTES. 


OHAP.    XUI.] 


ON    ST.    LUKE. 


The  fruit  comes  without  visible  blossom,  and  is  pear  shaped. 

The  ancients  were  accustomed  to  train  vines  upon  fig  trees. 

They  were  often  planted  together,  the  phrase  occurs  20  times  in  the  0.  T. 

201  difterent  species,  two  only,  bear  edible  fruit  in  the  third  year. 

To  sit  under  his  own  vine  and  fig  tree,  symbolizes  special  divine  favor. 

Mic.  iv.  4. 
This  fig  tree  represents  Israel,  but  generally,  all  within  the  pale  of  the 

visible  Church  of^God. 
Vineyard.     A  spot   selected   for   its   fertility,  separated  from  the  sur- 
rounding fields,  cultivated  with  special  care,  with  a  view  solely  to 

fruit. 
Descriptive  of  God's   dealings  with   His   ancient   people,   and    with    the 

Christian  Church. 
Fruit.     "  A  good  tree  bringeth  not  forth  corrupt  fruit."     Luke  vi.  43. 
A  barren  fig  tree  is  faith  without  works.     Jas.  ii.  20. 
Fruit,  like  holiness,  the  evidence  of  the  unseen  inner  life. 
With  great   privileges  and  bearing  much  fruit,  we  glorify  God.     John 

XV.  2. 
Fruit  cannot  be  tied  on,  union  must  be  vital. 
Egypt,  Nineveh,  Babylon,  Rome,  Greece,  never  had  our  mercies. 
None.     A  true  church  with  sacraments  and  all  other  privileges,  without 

spiritual  life,  avails  nothing. 
So  also  a  profession  of  faith,  without  obedience,  is  worthless  in  the  sight 

of  God. 
Wild   grapes,   no   place   in   the   vineyard.     Isa.   v.    4.     Wicked    works. 

1.  John  iii.  12. 
Works  of  darkness.     Rom.  xiii.  12.     Works  of  the  flesh.     Gal.  v.  19. 
The  true  Israel  are  God's  people  by  grace,  others  aliens. 
"  He  shall  be  like  a  tree  planted,  &c."     Psa.  i.  3. 
This  tree,  unfruitful,  does  not  prove  others  fruitful. 


Ta.vTqv. — The  period  of  our  Saviour's  ministry.  Bengel;  to  the  whole  nation.  Alex- 
ander; to  Individuals.  Alfoi-cl,  Stier.  Whole  nation,  not  an  unsheltered  waste,  dfajor. 
'2,vKr)v. — FiK-lree,  tiom  its  wide-spreading  branches.  Heb.  stretched  out.  A  prophetic 
symbol  of  the  whole  nation.  The  fruit  coming  without  blossom.— Hab.  iii.  17,  should 
read  "  bear.''''  afxire^uivi. — The  whole  house  of  larael.  Tea.  v.  7.  Gospel  dispensation. 
Alford,  Lange. 


7.  Then  said  he  unto  the  dresser  of  his  vineyard.  Behold,  these  three  years  I  come 
seelcing  fruit  on  this  fig  tree,  and  find  none:  cut  it  down;  why  ciimhereth  it  the 
ground  f 


3IE3IOBANDA. 


NOTES, 


MEMORANDA. 


8 


SUGGESTIVE    COMMENTARY 


[chap.  xm. 


Dresser.     In    the    spiritual   vineyard,    all    instrumentalities    the    Holf 

Ghost  uses. 
God,  the  proprietor  ;  the  dresser  is  the  Son  of  God. 
The  one  personality  pervading  all — the  Holy  Spirit. 
Three  years.     Long  enough  to  test  the  fruitfulness  of  a  tree. 
He  notes  the  time:  how  long?     Prov.  i.  22.     It  is  time.     Hosea  x.  12. 
Patience  of  God  with  sinners  one  of  His  "strange  works." 
When  pillars  are  removed  the  Ijnilding  is  near  Hs  fall. 
Forbearance  unimproved  is  wearied  out  at  last.     Gen.  vi.  3. 
I  come.     Not  at  the  Judgment,  but  visitations  of  mercy  and  wrath. 
He  seeks  fruits  of  humility  and  penitence  after  crushing  trials. 
Let  MS  seek  fruit  in  our  own  lives,  before  God  comes  seeking  it. 
Fig  tree.     Watched  and  cherished,  then  patiently  waited  for. 
Having  made  no  returns  stands  unconscious  of  impending  doom. 
A  compendium  of  Israel's  history,  a  just  portrait  now  of  thousands. 
Many  fail  to  ask,  "Did  such  perish  through  my  neglect  ?  " 
Wouldest  thou  be  grateful  to  God  for  thy  redemption — care  for  others. 
Out  it  down.     Great  severity  here  expressed,  and  the  supreme  power 

of  the  vine  dresser. 
Command  not  given  to  men  but  to  angels. 

To  destroy  a  fruit-bearing  tree  in  the  East,  a  high  crime.  Dent.  xx.  19-20. 
Still,  the  stern  command  was,  "Cm<  it  down  ;"  so  with  fruitless  professors. 
This  command  from  Him,  who  makes  no  mistakes,  whose  right  it  is  to 

condemn. 
"  The  feet  of  avenging  deities  are  shod  with  wool."     Greek  Proverb. 
Before  the  hewing  down,  "  The  axe  is  laid''' — a  solemn  warning  is  given. 

Matt.  iii.  10. 
Trees  that  are  not  fruit-bearing  are  for  the  fire. 
God  will  lay  down  His  basket  and  take  up  His  axe. 
Cumbereth.     Gr.  renders  useless,  i.e.,  injures.     The  injurious   shade — 

withdrawing  fatness,  occupying  room. 
Every  tree  planted  in  God's  vineyard  has  God's  care. 
Guilt  of  barrenness  increased  by  absorbing  good  intended  for  others. 
Refraining  to  do  good  tends  to  discourage  and  harden  others. 
Corrupt  maxims  and  evil  examples  are  stumbling-blocks. 
A  large  tree  of  long  standing  (if  unfruitful)  is  the  more  noxious. 
The  barren  vineyard  io  be  dismantled,  thrown  open.     Isa.  v.  5-6. 
Love  divine  breathes  in  the  very  judgments  of  our  God. 
His  threatenings  are  only  invitations  to  repentance. 
The  fig  tree  charged,  not  with  bearing  noxious  fruit,  but  no  fruit. 
A  life  of  mere  harmlessness  is  not  a  life  for  eternity. 


MOTES. 


OEAP.  xni.] 


ON    ST.    LUKE. 


9 


A  tree  is  for  fruit ;  and  but  for  tlie  fruit  there  would  be  no  tree. 

T4.  ,•„  <;..^x  -..-I.  x~-.  f,..-;i     „„,i  !■_..  n:  .   -...  ^  i,i  .-.  ^.- J   "ultiTa'';d 

When  it  serves  not  for  fruit  it  must  serve  for  fuel,  the  end  of  all  fruitless 

trees. 
It  is  not  faith  is  sought  for,  but  the  fruits  of  faith. 
This  principle  strikingly  put  forward  in  Matt.  xxv.  35-46. 


"BehoJd  these  three  years."  From  this  circumstance  in  the  parable,  it  may  be 
reasonably  concluded  that  Jesus  had  been,  at  the  time  of  saying  this,  exercising  his 
ministry  for  three  years  past.  Clark. 

aixneXovpyov — Vinedresser,  only  here  in  N.T.  Moses,  Prophets,  Apostles,  Son  of 
God,  the  Holy  Spirit  interceding.  Augustine  ;  Apostles.  Ambrose,  Stella  ;  Christ.  Euthy- 
mius,  Theophylact,  Henry  ;  Holy  Spirit.  .-IJ/bi'd  :  Gospel  dispensation,  iajit^e.  rpi'a  errj 
— The  time  of  our  Lord's  ministi-y.  Olshausen,  Bengel,  Wieseler,  Stier.  Times  of  Israel 
before  the  law.  Gregory,  Groiius.  Childhood,  youth,  old  age.  Tkeophylact.  Time  before 
the  Babylonish  captivity.  Sit^a.  Last  period  of  Christ's  public  ministry.  No  chrono- 
logical value.  Meyer,  Trench,  Andrews.  The  Christian  era.  Grotius.  Three  official 
states.  Prophet,  Priest,  and  King.  Euthymius.  Period  of  the  trees  coming  to  maturity. 
Brown.  Period  of  John's  ministry  to  this  occasion,  little  less  than  thr<je  years. 
Oosterzee.  The  three  years  before  bearing.  Bloomfield.  Jews  had  preaching  forty  years. 
Elsley.  The  reign  of  natural  law.  Augustine,  Ambrose.  The  reign  of  grace.  Theopky- 
lact.  The  season  of  mercy  given  to  every  man.  tKKoxJjov. — Implying  stern  severity  and 
punishment.  KOLTapyei — Why  doth  it,  ever,  or  so  much  as  cumber  ?  &e.  Oxford.  The 
key  word  of  the  sentence.  Ut  quid  etiam  terram  occupat  ?  Vul.  "  Cuvibereth,"  too  ■weak 
— it  implies  positive  mischief.  Trench,  Beza. 

This  parable  should  be  viewed  in  connexion  with  the  withering  of  the  fig  tree.  The 
parable  deUvered  now  the  warning  ;  the  withering  which  took  place  in  the  ensuing 
spring,  just  before  our  Lord's  crucifixion,  a  picture  of  the  judgment  denounced.  Words- 
worth. 


S.  And  he  answering  said  unto  him,  Lord,  let  it  alone  this  year  also,  till  I  shall  dig 
about  it,  and  dung  it  : 

Answering.     Because  of  his  concern  for  the  tree,  under  his  care. 
liOrd.     The  Son  of  God,  our  only  Intercessor.     Job  xxxiii.  23.     Zech. 

i.  12.     Heb.  vii.  25. 
Thrice  happy  are  they  who  have  praying  vinedressers  to  intercede  for 

them. 
Let  it  alone.     "  The  Lord  is  slow  to  anger,  and  of  great  power."    Nah. 

i.  3. 
This  year,  He  does  not  mean,  never;  He  asks  only  one  more  trial. 
Do  not  remove  the  dresser,  nor  withhold  the  sun,  the  dews,  or  the  rain. 
\\Q  can  pray  for  the  impenitent,  but  not  to  be  spared  in  their  barrenness. 


MEMORANDA, 


NOTES. 


ME3IOBANDA. 


10 


SUGGESTIVE    COMMENTABY 


[chap.  xni. 


This  plea,  a  wurrung,  "  The  axe  is  laid  at  the  root  of  the  tree."     Matt« 

iii.  10, 
God  does  not  secretly  or  silently  inflict  punishment. 
Delay  of  justice,  pervades  the  entire  Old  and  New  Testaments. 
The  flood  was  delayed  120  years  by  Divine  long-suffering. 
Sodom's  doom  was  held  back  by  Abraham'?  i)rayer. 
Jerusalem's  ruin  delayed  forty  years,  and  Christ's  coming  1800  years. 
Christ's  coming  delayed  through  God's  long-suffering. 
Warning  given  to   Pharaoh,  Balaam,  Saul,  Herod,  Judas,  old    world, 

Sodom,  Nineveh,  Jerusalem. 
This  year  also.     In  God's  calendar  a  day  may  outweigh  centuries. 
Reprieves  of  mercy  are  short — but  true  tests  of  character. 
Heprieves  not  pardons ;  repentance  alone  will  save. 
Dig.     Loosen  the  earth  about  it,  and  enrich  it  with  manure. 
Points  to  changes  in  the  Divine  method  of  treatment. 
The  ordinary  and  extraordinary  means  of  grace. 
Neglected  lessons  enforced  with  unknown  power. 
Prayers  must  be  seconded  by  endeavors,  else  we  mock  God. 
Barren  professors  must  be  roused  by  the  terrors  of  the  law. 
The  impenitent  fallow  ground  mast  be  broken  up. 
Thus,  the  old  world  was  warned  by  Noah,  and  Jerusalem  by  Jeremiali. 
Critical  moments  in  life,  unimproved,  rarely  renewed. 


o(|>es  avTTji'. — This  intercession  is  conditional ;  for  time,  not  for  salvation.  W.  <&  W. 
r-.a<|«o.— Literally,  "keeping  in  rank."  Spades  are  not  used  at  present  in  vineyards  of 
the  East,  hut  a  shallow  plough,  drawn  by  oxen.  Our  Saviour  probably  refers  to  this 
ploughing.  "  Aut  presso  exercere  solum  sub  vomere."  Georgics  ii.  356,  Virgil.  Tlie 
same  process  in  Italy,  in  the  time  of  Chiist.  Bloomfield. 


9.  Anfl  if  it  bear  fruit,  well:  and  if  not,  then  after  tlmt  thou  ehalt  cut  it  down. 

If  it  bear.     God's  patience  teaches  us  to  hope,  it  may  be  fruitful. 

Well.     Not  in  the  Greek.     The  delight  of  the  dresser  is  imphed. 

If  sinners  repent-,  saints  rejoice,  and  God  is  pleased. 

"  There  is  joy  among  the  angels  of  God  over  one  sinner,"  &c.  Luke  xv.  10. 

Cut  it  down.     When  the  day  of  gi-ace  ends,  the  inexorable  blow  falls. 

Every  wicked  man's  life  is  prolonged,  either  for  his  own  amendment,  ci 

the  trial  of  good  men's  charity.  Augustine. 
Love  Jind  fidelity,  interceding,  said,  "  Sjiare  it.'* 


NOTES, 


CHAP.  XIII.] 


ON   ST.    LUKE. 


11 


Matt. 


The  same  love  at  length  call?  for  ifie  axe  of  vengeance. 

In  the  simple  story  of  tliis  tree,  are  shadowed  the  operations  of  grace. 

This  parable  shows  that  God's  long  suffering,  has  its  limits. 

»'  There  is  a  line  iinseeu,  and  mercy  turns  to  vengeance  there." 

Unbelief  closes  the  door  of  hoye,  and  fixes  his  doom. 

Patience  of  God,  through  eternity,  the  wonder  of  the  redeemed. 

When  the  day  of  grace  is  past,  Cnrist  intercedes  no  more. 

A.  prophecy  fulfilled  literally  and  typically  in  the  barren  tree. 

xxi.  18-21. 
The  nation  slain  or  enslaved,  save  a  few  believers  in  Pella. 
The  barren  fiy  tree.     1.  The  active  care.     2.  The  righteous  search.     3. 

The  sad  result.     4.  The  just  judgment.     5.  The  intercessor.     6.  The 

last  respite. 
We  have  been  planted  in  the  vineyard  of  God's  church. 
The  fi-uits  which  God  expects  are  1,  repentance.      2,  faith.     3,  obedience 

the  resiilt  of  faith. 
If  these  be  not  produced  the  vmedresser  will  no  longer  nourish  the 

vineyard. 


3IEM01tANT>A, 


kSv  itiv  iroi^(rr)  icapnov-V  so,  weU.  Examples  o£  a  similar  aposiopesis  may  be  seen 
in  2.  Sam.  v.  8 ;  l.Chrou.  iv.  10 ;  Mart  ix.  23 ;  Luke  xix.  42.  Wordsworih. 

eU  »  ^eAAo^.— The  next  year,  €to!  understood.  Three  Passovers  elapsed  between 
the  baptism  and  resurreoUon.  Fausset.  Kiw-Perhapa  it  may  bear  fruit.  Doddridge, 
Beza. 


10.  And  he  was  teaching  in  one  of  the  synagogues  on  the  sabbath. 

11.  X  And,  behold,  there  was  a  tvovian  which  had  a  spirit  of  infirmity  eighteen  years, 
xnd  was  bowed  together,  and  could  in  no  wise  lift  up  herself. 

Synagogue.     Luke  vi.  6.     The  locality  of  this  miracle  unknown. 

House  of  God,  the  best  resort  of  sufferers. 

Sabbath.     Luke  vi.  2.     Our  Lord  was  found  ever  in  His  place. 

The  soul's  market  day,  on  which,  says  an  old  writer,  Christ  sells  to  His 

people  "  gold  tried  in  the  fire,  and  white  raiment."     Eev.  iii.  18. 
A  woman  :  a  inous  woman  apparently,  for  our  Lord  did  not  say,  Thy 

sim  are  forgiven  thee. 
Spirit  of  infirmity.     Our  Lord  explains  this   to  be  no  melancholy 

mood. 
Jews  and  Greeks  held  that  genii  presided  over  human  affairs. 


NOTES. 


ME3IORANDA. 


12 


SUGGESTIVE    COMMENTAKY 


[chap,  xin. 


Jews  believed  demons  could  inflict  disease  on  men. 

Ecwed  tcgctliGr.     Tlie  posture  of  Ler  body,  a,  picture  of  the  misery  of 

her  infirmity. 
It  is  probable  her  disease  was  some  milder  form  of  possession. 
Yet  she  was  "a  daughter  of  Abraham"  evidently  in  a  gracious  sense. 
Lift  up  herself.     Gr.  could  not  lift  herself  upright. 
Her  state,  symbolical  of  the  condition  of  man  by  sin. 
God  made  man  tipright  in  body  and  in  soul. 
Sin  has  cast  man  down.     Christ  raises  him  up. 
Sin  prevents  man  looking  up  to  heaven.     Christ  lifts  heart  and  face  to 

God. 
This   woman,   bowed  by  infirmity,    represents   the    Church  raised  and 

invigorated  by  Christ.  Ambrose. 
Wherever  Jesus  goes,  He  finds  miseiy,  and  offers  relief. 


V  SiSoo-Kwr— a  periplu-astic  usage  -which  denotes  habit  or  the  uninterrnpted  con- 
tinuance of  an  action.  Similar  expressions  are  in  Lul^e  xxi.  17-24;  Matt.  xix.  22  ;  Mark 
XV.  43.  Webster's  Syntax.  f,u,  there  was,  omitted.  Tisckendorf,  Cod.  Sinai  ;  retained, 
Alj'ord. 

Man's  erect  posture  a  symbol  of  his  nobler  destiny.-— 

"  Os  homini  sublime  dedit,  cceluraque  tueii 
Jussit,  et  erectos  in  sidera  toUere  vultus."    Ovid,  Met, 
"Mammon,  the  least  erected  spirit  that  fell 
Prom  heaven ;  for  even  in  heaven  his  looks  and  thoughts 
Were  always  downward  bent."  Milton. 

yvvy]~Woman.  A  believer.  Bcngcl.  kvaKv^ai.—Lift  up  herself.  So  that  she  did 
not  perceive  the  presence  of  Jesus.  Stier.  A  strong  expression.  Brawie.  In  accordance 
with  a  condition,  neither  natural  sickness  nor  customary  possession.  Stier.  A  mild  type 
of  demoniacal  possession,  with  a  spark  of  faith-  Oosterzee.  tis  to  jravTeAe's.— Perfectly 
unable,  not  able  at  all.  Melancthon,  Michaelis. 


12.  And  when  Jesus  saw  her,  he  called  her  to  him,  and  said  unto  her,  Woman,  tltoit 
art  loosed  from  thine  infirmity. 

Saw  her.     Eye  of  mercy  finds  the  sinner  in  the  depths  of  misery. 

Witliout  asking  aid,  the  incsence  of  the  sufferer  was  a  prayer. 

The  woman  seems  to  have  longed  for,  and  trusted  in  Him. 

An  example  of  the  diligent  use  of  the  means  of  grace. 

He  called.     "  Her  "  not  in  the  Gr.  Yet  evidently  the  call  was  addressed 

to  her. 
In  bestowing  mercy  He  does  not  always  wait  for  a  plea. 
Tliis  poor  victim  was  in  the  place  where  God  meets  His  people. 

NOTES, 


CHAP.    XIII.] 


ON    ST.    LUKE. 


13 


3IE3IOBAWDA. 


Sickness  not  plcadetl,  nor  the  ruler's  jealousy,  for  absence.     Verse  14. 

She  may  have  entered  the  presence  of  the  Lord  hi  faith. 

"  I  was  glad  when  they  said,  Let  us  go  into  the  house  of  the  Lord." 

Psa.  cxxii.  1. 
Woman.     In  direct  address,  expresses  kindness  and  respect. 
Loosed.     What  tidings  for  a  captive,  bonnd  by  Satan  eighteen  years  ! 
"  A  stronger  than  the  strong  man,"  speaks — her  fetters  fall. 
"  The  Lord  raiseth  them  that  are  bowed  down."     Psa.  cxlvi.  8. 
'  Wail  on  the  Lord,  and  be  of  good  courage,  He  shall  strengthen,"  &c. 

Psa.  xxvii.  14. 
"Man  cannot  make  that  straight  which  God  hath  made  crooked. 

vii.  13. 
Relieving  the  body,  evinces  what  He  can  do  for  the  soul. 
"  I  am  sought  of  them  that  asked  not  for  me."     Isa.  Ixv.  1. 
She  doubtless  sought  her  soul's  good  but  left  with  a  body  healed. 
He  used  no  means  to  astonish  by  unnecessary  display  of  His  power. 
Said  nothing  of  the  inveteracy  of  the  disease. 
Absence  of  all  human  emotion  proves  the  record  Divine. 
Friends  and  enemies  saw  the  cure  was  instant  and  complete. 


Eccl. 


" Loosed"  Gr.  Tiiicliained, set  free, having  no  asylums  madmen  are  still  chained  in 
the  East.    anoKeKvcrai,  Spiritual,  and  eniS-qKev,  physical  cure. 


1.3.  And  he  laid  his  hands  on  her:  and  immediately  she  was  made  straight,  and 
glorified  God. 

Hands.     His  words,  laying  on  his  hands,  and  cure,  at  the  same  time. 

He  thus  pointed  out  the  object  of  His  mercy,  and  of  prayer.     Heb.  vi.  2. 

Divine  power  needs  no  material  channels  for  its  flow. 

Her  faith  demanded  no  show  of  instrumentality. 

Immediately.     God  alone  can  renew  in  nature  and  in  grace. 

"  I  know  Thou  canst  do  everything."     Job  xlii.  2. 

Glorified.     She  adores  Jesus  as  the  eternal  God  and  promised  Messiah. 

It  was  "  God  in  Christ,  reconciling  the  world,"  «&c.     2.  Cor.  v.  19. 

He  can  now  do  in  Heaven  what  he  did  on  earth. 

In  the  healing  of  this  woman  our  Lord  is  said  to  have  done  five  things. 

1.  He  compassionately  saw   her ;    2.  He  called  her ;    3.  He  healed  her ; 

4.  He  touched  her  ;  5.  He  lifted  her  up. 
Thus  does  He  also  perfectly  cure  a  sinful  soul. 


NOTES. 


MEMORANDA. 


H 


SUGGESTIVE    COMMENTAKY 


foHAP.  XIII. 


1.  He  sees  it  in  His  compassion;  2.  He  rails  it  by  His  internal  in- 
spiration ;  3.  He  heals  it  by  remitting  its  sins  ;  4.  He  touches  it  by 
the  afflictive  chastenings  of  His  hand ;  5.  He  raises  it  up  to  things 
above  in  the  wannth  of  Divine  love.  Liidolphus. 

The  cure  .was,  1,  speedy;  2,  perfect;  3,  public;  4,  permanent;  and  5, 
her  soul  was  benefited — she  glorified  God. 

God  alone  can  reform  and  correct  His  own  work  both  in  nature  and  iu 
grace. 

14.  And  Oie  rvler  oftlie  synagogue  answered  with  indignation,  because  that  Jesus  had 
healed  on  the  sabbath  day,  and  said  unto  the  people.  There  are  six  days  in  which  men 
ought  to  work  :  in  tliem  therefore  come  and  be  heaUd,  and  not  on  the  sabbath  day. 

Ruler.     Luke  viii.  49.     Synagogue.     Luke  vi.  6.     See  Notes. 
Compelled  to  witness  this  divine  offence — Sabbath  healing. 
He  says  more  loudly  to  the  people  what  he  dane  not  say  to  Jesus. 
Indignation.     He  that  will  be  angry  and  not  sin  must  be  angry  at 

nothing  but  sin. 
Men  are  prone  to  condemn  everything  in  those  they  hate. 
Bigotry  and  fanaticism  burned  out  all  sympathy  for  the  woman. 
Never  before  had  the  synagogue  been  honored  as  now  with  Jesus. 
The  light  of  the  miracle,  instead  of  convincing  the  niler,  blinds  and 

hardens  him. 
Sabbath  day.     Luke  vi.  1.     Eeligion's  mask,  used  to  cover  envy  and 

avarice. 
Blind  judges  of  the  law,  unjust  accusers  of  the  elect  confound  mercenary 

works  With  charity. 
Be  healed.     As  though  miracles  were  things  of  cowse. 
His  impudence  ranks  the  Son  of  God  with  quacks  and  mountebanks. 
Sabbath.     The  ruler  of  the  synagogue  cared  nothing  for  the  desecration 

of  the  Sabbath. 
Jesus  was  glorified — this  kindled  the  fire  of  his  fanaticism. 
A  heartless  foi-malist  condemns  in  another  what  he  allows  himself. 
So  he  seeks  indirectly,  through  the  people,  to  attack  Him. 
People.     The  hypocrite  dare  not  look  upon  the  Holy  One  and  thus 

■  speak. 
He  would  rather  the  woman  remained  bound  than  that  Christ  should  be 

glorified. 
This  incarnation  of  en'V'y — a  ruler  in  the  hmise  of  God! 
He  wreaks  his  malice  on  Jesus  on  pretext  of  reverence  for  His  Sabbath. 
llie  nearer  Christ  comes  to  the  wicked,  oft  the  more  bitter  they  become 

NOTES. 


CHAP,  xni.] 


ON    ST.    LUKE. 


15 


Whether  saints  sing  in  the  cell  (Acts  xvi.  25),  or  stand  in  tl^e  temple 
(Acts  V.  25), — It  is  impossible  to  please  the  wicked. 

Would  that  envious  ruler  have  welcomed  those  afflicted  people  to  be 
healed  on  the  week-day  ? 


It  was  doubtless  by  design  that  our  Lord  wrought  so  many  miracles  on  the  Sabbath 
day ;  not  that  he  meant  to  lessen  the  reverence  of  the  Jews  for  the  Sabbath  day,  but  to 
correct  their  superstitious  notions,  who,  because  they  were  forbidden  secular  labor  on 
that  day,  converted  it,  in  a  great  measure,  into  a  day  of  idleness  and  indulgence ; 
whereas,  to  a  good  man,  especiiUly  in  this  age  of  Christian  activity,  benevolence  and 
devotion  afford  equal  employment  to  any  day  of  the  week ;  such  it  did  to  our  Lord 
Himself.  On  th-at  day  we  always  frnd  Him,  either  in  the  Temple  or  in  the  Sj-nagogue; 
either  instructing  the  minds  or  healing  the  diseases  of  the  poor;  and  thereby  marking 
out  the  Sabbath  day  as  a  proper  season,  not  only  for  devotion,  but  for  the  religious 
instruction  of  all  classes.  Therefore  the  visiting  of  the  sick,  and  carrying  to  them  the 
instructions  and  consolations  of  the  Gospel,  is  a  holy  work,  eminently  suited  to  this  holy 
day.  Wiiliamg. 


15.  The  Lord  then  (rnswcred  fdm,  and  said,  Thou  hypocrite,  doth  not  each  one  of  you 
on  the  sahhdth  leose  his  ox  or  his  ass  from  the  stall,  and  lead  him  away  to  watering  ? 

Hypocrite.     J-esus  addresses  the  multitude  in  their  leader  and  ruler. 

Hypocrites  have  the  least  care  in  what  is  greatest,  the  greatest  in  what 
is  least. 

Hypocrisy  tried  and  condemned  at  the  tribunal,  1,  of  reason,  2,  of  con- 
science, 3,  of  feehng.  4,  of  the  Gospel. 

His  zeal  for  the  sabbath  only  a  pretended  reverence  for  the  law. 

The  true  cause  of  his  anger  was  the  glory  reflected  upon  Jesus. 

This  interpreter  of  the  law,  in  Moses'  seat,  deceives  himself  as  well  as  tho 
people. 

He  well  knew  that  loosing  the  bond  was  not  servile  work. 

He  intends  the  rebuke  to  glance  off  the  people  and  to  strike  the  Saviour. 

liOOse  his  ox.     To  water  him,  a  work  of  necessity  and  mercy. 

More  compassion  for  a  brute,  than  for  a  fellow  creature,  proves  very 
great  depravity. 

God  gave  no  laws  about  the  care  of  beasts  on  the  Sabbath  except  that 
they  should  not  be  worked. 

Revelation  was  given  to  guide  and  not  fro  supersede  common  genee. 


vmNcptroi — Seholt,  Laehmann,  Tuehendorf,  Alford,  Wordtvorth,  Cod,  Sinai. 


MEMORANDA. 


NOTES, 


MEMORANDA. 


16 


SUGGESTR'E    COMMENTAEY 


[chap.   XIII. 


16.  And  ought  not  this  woman,  being  a  dawjhter  of  Abraham,  whom  Satan  hath  bound, 
Jo,  th»se  eighteen  years,  be  loosed  from  this  bond  on  the  sabbath  day  ? 

Daiigliter,  of  Abraham,  one  who  enjoys  the  proudest  of  titles. 

Must  she  be  denied  favors,  granted  to  a  beast  ? 

Slie  had  been  bound,  like  a  beast,  not  for  a  few  hours,  but  18  years. 

Abraham.     Luke  i.  55.     See  Notes. 

Satan  hath,  bound.       Satan,   the  enemy,  the   author  of    all  evil, 

physical  and  moral,  in  the  world. 
Our  Lord  in  this  place,  and  His  apostles  elsewhere  clearly  teach  this 

truth.     1.  Cor.  v.  5. 
We  read  how  Satan  went  forth  from  God's  presence  and  smote  Job; 

Job  ii.  7. 

We  read  also  that  an  evil  spirit  from  the  Lord,  troubled  Saul.      1.  Sam. 
vi.  14. 

So+an  is  described  as  having  had  the  power  of  death.     Heb.  ii.  14. 

Bound.     Bigotry  might  have  thought,  these  fetters  worn  sufficiently  long. 

Bigotry  would  leave  souls  bound  to  perdition,  while  releasing  an  ass  for 

2vater. 
The  ferocity  of  sin,  veiled  by  fanaticism,  knows  no  bounds. 
This  ruler  would  have  preferred  the  disease  held  her  till  death. 
Which  was  the  more  terrible — the  bondage  of  the  woman's  body  or  the 

ruler's  soul? 
Eighteen.     Jesus,  omniscient,   knows  cause  of,  and  remedy,   for  all 

diseases. 
He  came  to  open  the  prison  of  them  that  are  bound.     Isa.  Ixi.  1. 
He  first  bound  the  strong  man,  and  then  spoiled  his  goods.    Luke  xi.  22. 
All  His  miracles,  revelations  of  spiritual  power  and  love. 
The  nearer  He  approached  sin  and  misery  in  the  flesh,  the  more  radiant 

His  holiness  and  love  became. 
Jesus   can   break   all  bonds   and  fetters   even   those   of  eighteen  years 

continuance. 
Great  encouragement  to  all  oppressed  and  despairing  souls. 
Though  He  tarry,  wait  for  Him  ;  He  will  siirely  come.  He  will  not  tarry. 
Sabbath  day.      Nothing  better  becomes  the  Lord's   day,   than  the 

Lord's  woi'k. 
This  bond.    If  such  the  chains  of  the  body,  what  are  the  fetters  of  the 

soul? 
Evil  passions  in  hell  bind  souls  with  "linked  thunderbolts." 


Hatan,    Jews  held  dieeases  and  death  the  resnlt  of  evil  spirits.  Orotiu$,  Lifihl/oot. 


NOTES. 


CH^.  xin.] 


ON    ST.   LUKE, 


17 


17.  And  when  lie  had  said  these  things,  all  hrs  adi-ersaries  we^e  athamed  :  and  all  the 
people  rejoiced  for  all  the  glorious  things  tliat  were  done  by  him. 

Adversaries.     The  spotless  Son  of  God  bath  His  enemies. 

"All  who  live  godly  in  Christ  Jesus,"  will  also  have  theirs.     2.  Tim. 

iii.  12. 
The  ruler's  influence  prejudiced  others  against  Jesus. 
Judas  carried  others  with  him  in  his  hypocrisy.     John  xii.  S-6. 
Ashamed.    When  Christ  speaks,  every  mouth  is  stopped.   Rom.  iii.  19, 
Sooner  or  later,  God's  enemies,  vriH  be  put  to  everlasting  shame.     Dan 

xii.  2. 
Truth  confounds  many  whom  it  does  not  convert. 
Passion  renders  sinners  deaf  and  blind,  to  its  claims. 
Rejoiced.     "  I  will  glorify  Thy  name  for  evermore,  for  Thy  mercy,"  &c. 

Psa.  Ixxxvi.  12-13. 


18.  H  Then  said  he,  Unto  what  is  the  kingdom  of  Qod  like  ?  and  whercunto  shall  I 
resemble  it  ? 

19.  It  is  like  a  grain  of  mustard  seed,  which  a  man  took,  and  cast  into  his  garden; 
and  it  grew,  and  waxed  a  great  tree  ;  and  the  fowls  of  the  air  lodged  in  the  branchet 
of  it. 

Resemble  it.     He  might  have  compared  it  to  the  vine  or  the  cedar. 

He  illustrates  a  "despised  beginning,  with  a  glorious  end." 

A  Luther  or  a  Knox,  under  God,  may  turn  a  nation  upside  down. 

The  mustard  seed  of  Judea's  gardens,  baa  become  a  great  tree. 

The  cross  af  Christ  is  the  sjonbol  of  victory  over  a  ransomed  world. 
Isa.  xlix.  6. 

The  despised  Nazarene — King  of  kings,  and  Lord  of  lords. 

Mustard.     A  shrub  bearing  pods  and  growing  wild  in  the  East. 

In  Judea  it  sometimes  reaches  the  dimensions  of  a  small  tree. 

It  shows  the  unfolding  of  the  Kingdom  in  silence  and  in  strength. 

Least.  Matt.  xiii.  31-32.  Christ's  poverty ;  apostles,  fisherman  ;  doc- 
trine, fhe  cross. 

Garden.     Gr.  does  not  describe  its  size,  but  its  cultivation. 

Grew.     Despite  persecution  and  violence  the  church  increased. 

Emperors  and  statesmen,  by  force,  tried  to  check  its  progress. 

The  tide  swells,  the  sun  rises,  without  asking  leave  of  man. 

Great.     Christianity  reflects  the  majesty  and  humility  of  its  foimders. 

God's  works  all  commence  small  in  the  eyes  of  the  world. 

The  commencement  of  humanity — the  first  pair,  Adam  and  Eve. 

The  foundei  of  the  covenant  people — a  stranger  of  Ur,  of  Chaldea. 

NOTES. 


MEMORANDA. 


MEMORANDA, 


IS 


SUGGESTIVE     C05UIKNTARY 


[chap,  xni. 


Tlie  Head  of  the  Christian  cburcli — the  Babe  of  Bethlehem. 

The  heralds  of  the  Gospel — a  few  meu  in  an  i;pper  chamber. 

There  is  nothing  more  despised  among  ■worldlings  than  the  Gospel. 

Yet  nothing  more  full  of  Divine  power  and  glory. 

The  things  •which  are  not,  confounding  the  things  which  are. 

Earth's  kingdoms  begin  full  of  promise  and  end  in  ruin. 

Tower  of  Babel  threatened  the  heavens,  now  a  formless  mass. 

Fowls.     "Under  it  shall  dwell  all  fowl  of  every  wing."    Ezek.  xvii.  23. 

Saints  in  the  church  are  protected  from  -worldly  oppression. 

In  revivals  they  come  to  it,  "  like  doves  to  their  windows."     Isa.  Ix.  8. 

The  true  birds  of  heaven  sing  under  its  branches.     Psa.  civ.  12. 

Storks  dwell  in  the  firs,  sparrows  rest  under  the  altar.  Psa.  Ixxxiv.  4 ;  civ.  J 7 

liOdg'ed.     Not  only  sweet  songsters  but  birds  of  prey  came. 

The  church  on  earth  is  dwarfed  in  her  humiliation. 

Her  light  is  obscured,  her  love  is  cold,  yet  she  will  rise.     Isa.  xl.  31. 

"  Out  of  Zion  the  perfection  of  beauty,  -God  hath  shiued".    Psa.  1  2. 


o^eiwcrcit. — Eefers  to  proverbs  of  the  Eabbis.  Stier.  Our  Lord  was  cheered  by  ths 
preciiding  Boenes,  Meyer.     Both  parables  eiplain  the  previous  miracle.  Lange. 

An  Eastern  tTaveUep  says,  I  was  taking  a  walls  by  the  bank-of  a  river,  and  came  to  a 
mus*ard  field.  I  was  so  astonished  at  the  size  of  some  of  the  stems  and  branches,  that  I 
measured  them,  and  found  thit  one  oi  them  was  twenty-two  feet  round  tlie  branches. 
In  some  places,  it  is  said,  they  are  much  larger.  Many  birds  had  built  tiieir  nests  in  the 
branches. 

o-iyaTrecus. — Salvadora  Persica.  Meyer,  Boyle.  Proverbial  among  the  Jews  for  the 
smallest  thing.  Buxtorf.  Botanists  number  several  smaller.  Winer.  Pictorial  minute- 
ness. Meyer.  Aa^uf — seizing  it,  lest  he  should  lose  it.  Lange.  Among  the  nobler  Pytha- 
gorean symbols.  They  thought  it  a  cure  against  venomous  bites.  The  Saviour  selected 
it,  on  account  of  its  heat  and  fiery  vigor.  Darius  sent  to  Alexander  the  Great,  a  bag  of 
sesame  seed,  symbolizing  the  number  of  his  army.  In  return  Alexander  sent  a  sack  of 
mustard  seed,  showing  not  only  the  numbers,  but  the  fiery  energy  of  his  soldiers. 
Ji'Herbelot. 

"  Least."  jLtiKporepov — /oietfoi'.  Matt.  xiii.  32.  Kuinoel  makes  the  comparative  same 
as  the  superlative  ;  questioned  by  Trench.  Mustard  yielded  wood  sufficient  to  cover  a 
small  house.  Buxtorf.  It  grows  from  fifteen  to  twenty-five  feet  high.  Heubner.  We  infer 
the  size  of  the  mustard  tree,  from  the  fact,  that  the  red  pepper  grows  on,  year  after  year, 
and  castor  beau  lines  the  Damascus  brooks  like  willows.  Thompson. 

"Fouls."  nerei.i'a.  Karea-Kjjrtotrei' — A  man  can  climb  into  its  branches.  Eabbis,  Light- 
foot,  lu  Chili,  a  horse  can  stand  under  its  shade.  In  Sj^ain  ovens  are  heated  with  it.3 
brandies.  MaUlonattis.    In  Palestine,  fowls  lodge  in  its  boughs.  Hackett. 

TTtTeu'tt. — Cormptions  creeping  into  the  Church,  Bev.  xviii.  2.  Hu^e.  "Lodged," 
bilt,  Tyjdale  ;  made  nests.  Geneva,  fueya- — omitted.  Al/ord,  Cod.  Sinai,  eis  here 
Implies  attainment  as  in  2.  Cor.  viil.  9  ;  Gal.  iii.  24.    Sometimes  eis  implies  intentiou, 


NOTES, 


CHAP,  xin.] 


ON    ST.    LUKE. 


IP 


aim,  as  1.  Thesa.  t.  15 ;  1.  Tim.  vi.  17 ;  but  without  the  acoesBory  idea  of  attaimneut. 
Webster't  Syntax. 


20.  And  again  he  said,  Whereunto  shall  I  liken  the  kingdom  of  Ood  ? 

21.  It  is  like  leaven,  which  a  woman  took  and  hid  in  three  measures  of  meal,  till  tli$ 
whole  was  leavened. 

Leaven,     Some  take  it  as  a  symbol  of  evil,    1.  Cor,  v,  7 ;  Gal.  v.  9 ; 

Luke  xii,  1. 
Leaven  has  the  power  of  transforming  meal  and  changing  it  into  bread. 
"Woman.     This  woman  an  apt  figm-e  of  the  ministry. 
Hid.     Not  so  much  for  secresy  as  for  safety.     Luke  ii,  51. 
The  Gospel  seems  lost  amid  the  confudon  of  sin. 
To  be  sanctified  by  the  Word  it  must  be  treasured  up  in  the  heart,   Johu 

xvii,  17, 
The  parable  sets  forth  to  us  the  mysteries  of  regeneration. 
The  more  fully  leaven  is  hid,  the  more  rapidly  it  leavens  the  lump. 
Vice  as  well  as  virtue,  like  leaven,  penetrates  society, 
Gra-ce  subdues,  transforms,  and  assimilates  the  soul  unto  God, 
Enemies  of  Christ  compelled  to  acknowledge  the  energy  of  Truth, 
This  leaven  wanting,  the  whole  mass  of  society  becomes  corrupt. 
Three  measures.     About  a  peck  and  a  half  each,  equal  to  a  bushel. 
Whole.     This  leaven  works  speedily  and  powerfully,     Heb,  iy,  12, 
What  a  change  Elijah's  mantle  made  upon  Elisha  !     1.  Kings  xix,  20. 
It  puts  the  world  into  a  ferment  turning  it  upside  down.     Acts  xvii,  6, 
Its  force  is  not  outward,  but  mighty  through  the  Spirit.     2.  Cor.  x.  4, 
It  does  not  change  the  substance  but  the  soul's  desires. 
The  tree  grew,  and  the  height  thereof  reached  unto  heaven.   Dan,  iv,  11. 
Leavened.     Man,  partaking  of  the  Divine  nature,  a  changed  being. 
Change  is,— 1,  individually,  2,  socially,  3,  rationally,  to  God's  imago. 
The  former  shows  the  wondrous  increase ;  latter,  its  mysterious  working. 
It  works  invisibly,  gi-adually,  effectually,  irresistibly. 
Affections — penetrated,  subdued,  transformed,  assimilated. 
In  each  behever  divine  grace  operates  as  holy  leaven.     Gal.  ii.  20. 
1.  Special  work  of   God's   power.     2.  Exhibition  of  His  wisdom.      3, 

Inestimable  fruit  of  His  love, 
«'  Old  things  pass  away,  all  things  become  new."     2.  Cor.  v.  17, 
Highest  possible  assurance  of  the  final  triumph  of  the  Messiah. 

NOTES. 


3IEMOIIANDA. 


MEMORANDA. 


20 


SUGCJESTIYE   CUMMKNTARY 


[chap.  xni. 


Koj.. — Cancelled.  Schol-,  Tischendorf,  Onstcrzee;  retained.  Meyr.  croVa  rpta.— • 
Three  sons  of  Noah.  Stier.  Bodi/,  soul,  and  spirit,  or  three  parts  of  the  world  evange- 
lized.— No  exegesis  can  interpret  their  fulfilment.  Oosterzee.  fufirj — Luke  xii.  1.  Some- 
times lite  Lion,  applied  to  Satan  or  the  Lord ;  like  "  serpent" — Be  ye  wise  as  serpents. 
Augustine,  Gregory,  Lange.  Used  of  fatal  corruptions.  Rieger.  Of  original  sin  and 
grace.  Makarius.  aKevpov. — Introduced  into  the  text  from  Matt.  Ambrose,  Bengel. 
Cojamon  text  right.  Tischendorf,  Alford. 


22.  And  he  went  through  the  cities  aud  villages,  teaching,  and  journeying  toward 
Jerusalem. 

"Went.     Joumeyiag  to  Jenisalem  to  the  feast  of  the  dedication. 

It  waa  winter.    But  He  must  be  about  His  Father's  business.    Luke 

ii.  49. 
This  Prince  of  pastors,  ever  seeking  His  lost  sheep. 
All  true  pastors  are  called  on  to  imitate  Hjs  fidelity  and  courage. 
Jerusalem.     Luke  ii.  25.     This  memorable  jom-ney  had  been  arranged 

to  end  at  Jerusalem. 


irdAeis. — He  made  a  journey  of  three  days  from  Perea  in  Jadea.  Wii;seler,  Oosterzee. 


23.  Then  said  on*  unto  him.  Lord,  are  there  few  that  he  saved  ?  And  /«;  said  unto 
than. 

Then  said.     A  solemn  question  to  our  Lord,  on  His  way  to  the  cross. 

Perhaps  haughtily,  because  Christ  had  spoken  of  but/cw.     Matt.  vii.  14. 

Or,  despondingly ,  disheartened  at  all  attempts  to  be  saved. 

Or  sheer  curiosity,  to  pry  into  the  divine  coimsels. 

Fe'w.       The  spirit  of  this  enquiry  is,   that  none   out   of  the   Jewish 

church,  could  be  saved. 
It  indicates  the  solemnity  of  Jesus'  discourse. 

"  Dost  Thou,  Lord,  actually  intend  to  say,  that  but  few  are  saved  ?" 
From  this  question,  the  Pharisee  thought  himself  secure. 
Our  Lord  does  not  say,  there  are  but  few  saved. 
The  number  saved  is  actually  very  great. 

•'  I  beheld  a  great  multitude,  which  no  man  could  number."    Eev.  vii.  9. 
But  relatively  few,  compared  with  the  number  lost.     Matt.  vii.  14 
'  I  will  bring  you  into   the  land  of  Canaan  " — yet  only  2   out  of  the 

multitude  that  came  forth  from  Egypt.     Num.  xxvi.  65. 


NOTES. 


CHAP,  xni.] 


ON    ST.    LUICE. 


21 


He  dill  not  ask  out  of  compassion  to  the  many  perishing 

Nor  out  of  concern  for  his  own  salvation. 

It  may  be  asked  out  of  various  reasons.     1.  Vain  curiosity.     2.  Silenl 

concern.     3.  Concealed  insolence.     4.  True  pliilantliropy. 
The  kind  rather  than  the  number  saved,  concerns  us. 
Saved.     Equivalent  to  entering  the  kingdom  of  heaven.     Matt.  xix.  24 
All  Israelites  felt  sure  of  a  good  portion  in  the  world  to  come. 
Questions  of  curiosity,  oar  Saviour  never  directly  answered. 
Unto  them.     Questioner,  the  mouth-piece  of  all,  Christ  replies  to  all. 
Indirect,  but  satisfactory,  powerful,  and  overwhelming  answer. 
It  is  clear,  He  did  not  teach  that  all  will  be  saved. 
Men  often  dispute  on  questions,  called  religious,  with  much  earnestness, 

who  have  no  religious  principles. 
They  seem  to  think  that  there  is  something  good  in  such  disputes  and 

questionings. 
A  delusion  of  Satan,  to  keep  them  from  seeking  personal  salvation. 
Much  more  wisely  did  the  jailor  ask — "  What  must  I  do  to  1)6  saved  ?  " 
If  men  are  saved,  they  are  saved  alone :  if  they  are  lost,  they  are  lost 

alone. 
The  elements  of  heaven  or  of  hell  are  in  the  sotil  itself. 
"  I  have  a  desire  to  depart,  and  be  with  Christ,"  saith  Paul. 
Judas,  the  unhappy  traitor,  went  to  his  oivn  place. 
"Give  all  diligence  to  make  your  calling  and  election  svre." 


3IEMOBANDA. 


ot  crui^ofi.ei'OL.  i.e.  the  saved,  tho  class  assumed  to  be  saved.  So  Acts  ii.  47;  Rev.  xxi. 
24.  Compare  ot  a.TToXXvfi.ei'oi.,  the  perishing,  the  class  assumed  to  be  perisbing,  1.  Cor.  i. 
18;  2.  Cor.  ii.  15.  Ellicott  says  tbe  present  tense  is  a  sermon  of  warning,  consolation, 
and  bope,  to  those  who  will  meditate  on  its  significance,  and  a  protest  against  those  who 
deny  the  existence  of  two  classes  of  men,  animated  by  two  opposing  principles.  Webster's 
Syntax,  The  present  participle  is  used  by  way  of  anticipation,  in  a  future  sense.  Words- 
worth. Are  the  saved  few?  Tlie  half  of  mankind.  Surprise  at  tbe  few  disciples. 
Oosterzee.  Doubtful,  captious,  but  sincerely  put.  Lightfoot.  Curiosity,  levity,  and 
insolence.  Stier,    o-ufeo-Soi. — Put  in  the  way  of  salvation.  Hammond,  Wetstein. 


24.  5T  Strive  to  enter  in  at  the  strait  gate  :  for  mnr.y,  I  say  unto  you,  will  seek  to  enter 
in,  a7id  shall  not  he  able. 

Strive.     Agonise :  the  term  indicates  the  nreat  severity  of  the  Biunei'? 
struggle. 


ME3IOBANDA. 


SUGGESTR'E    COJVIMENTARY 


[oHAP.  xm. 


The  tremendoiis  interests  involved  allow  no  delay. 

Let  none  think  to  live  in  Delilah's  lap,  and  then  to  rest  in  Ahraham's 
bosom. 

Men  must  not  sport  with  Satan  all  day,  if  they  desire  to  sup  with  Cliiiet 
at  night.  Trapp. 

The  straight  gate  is  beset  with  many  enemies  through  whiali,  if  we 
aspire  to  the  crown  of  eternal  glory,  we  must  force  our  way,  Iookin,'3 
to  heaven  for  our  armor  and  to  God  for  our  strength. 

Many  pass  by  the  straight  gate  and  knock  at  a  false  door. 

True  striving  is  not  of  him  who  willeth,  or  of  hin^  who  runneth,  but  of 
God  who  showeth  mercy.     Rom.  ix.  16. 

It  is  a  warfare  of  self-denial,  giving  aU  glory  to  Divine  grace. 

Men  try  to  make  devotions  easy  and  to  make  wide  the  gate. 

But  the  door  remains  "narrow"  still,  and  "  few  there  be  that  find  it." 
Matt.  vii.  14. 

Sea  and  land  are  vexed  age  after  age  for  small  spots  of  earth. 

Surely  heaven  is  but  a  fancy,  or  the  world  is  mad. 

What  shadows  we  are,  and  what  shadows  we  pursue  ! 

He  alone  is  wise  who  is  wise  for  eternity. 

Labour  fervently.     Col.  iv.  12.     Fight  the  good  fight.     1.  Tim.  vi.  1'2. 

Obstacles  are  great,  and  the  idle  and  careless  will  lose  the  crown. 

Important  demand :  reasonable,  benevolent,  practicable. 

"  A  remnant  saved,"  is  taught  in  the  Old  Testament.  Isa.  xxs  vlJ.  31. 
Neh.  i.  2-3. 

Enter.     Open,  it  is  a  door  of  mercy ;  closed,  one  of  denial. 

Door  of  the  ark  safety  to  Noah,  exclusion  to  pressing  crowds. 

Strait.     Gr.  narrow,  difficult  to  find,  and  hard  to  enter. 

Oriental  towns  walled,  gates  narrow,  and  streets  often  6  feet  wide  only. 

1,  HumiUty,  2,  trials,  3,  repentance,  4,  faith,  5,  self-denial,  6,  self- 
righteousness,  7,  tiying  to  serve  God  and  Mammon,  narrate  the.  iray  • 
few  righteous  companions,  vast  crowd  of  worldlings,  narrow  thi  way. 

The  wide  gate  has  many  attractions  to  unrenewed  hearts. 

"  The  Kingdom  of  Heaven  suffereth  violence,  and  the  violent,  &c. 
Matt.  xi.  12. 

"Work  out  your  own  salvation  with  fear  and  trembling."     Phil.  ii.  12. 

"  Fear,  lest  a  promise  being  left,  any  of  you  seem  to  come  thort.'' 
Heb.  iv.  1. 

"  If  the  righteous  scarcely  be  saved,"  fee.     1.  Pet.  iv.  18. 

Narrow,  yet  open  to  all,  and  wide  enoujjh  for  all. 

Iriany.     The  many  professing  compared  with  few  entering. 

Multitudes  shared  His  miraculous  bread  who  refused  the  Bread  of  Life. 

If^OTES. 


CHAP,  xrn.] 


ON    ST.    LUKK, 


28 


Those  seeking  to  enter,  but  not  striving,  are  lost. 

The  question  arose  from  a  false  sense  of  self -security. 

Answer  is,  "  Look  not  to  others,  but  to  yourselves.^" 

A  heart-searching  prophecy  is  here  announced. 

Ecrth  is  the  only  place  where  infidelity  is  found.     Luke  xvi.  24, 

Hell  is  a  place  where  truth  is  known  too  late.     Luke  xvi.  28. 

All  must  fail,  who  seek  too  late.     Luke  xvi.  24. 

Many  seek  with  a  cold  indifference,  and  do  not  find.     Prov.  i.  28. 

Many  endeavour  to  widen  the  gate  of  heaven. 

Others  take  some  pains  but  perish  because  they  do  not  persevere. 

Many  desire  to  be  happy  but  few  desire  to  be  holy. 

AU  attempts   at   entrance  vain  when   the   gate  is  once  closed.     Matt. 

XXV.  10. 
Presuming  to  the  last  on  God's  mercy,  some  do  not  seek  Him  at  all. 
-Some  stop  to  settle  questions  of  theology,  dispute  about  decrees. 
Many  hegin  where  they  ought  to  eiul,  and  end  where  they  should  begin. 
The  great  question  answered.     Acts  xvi.  30-31. 
I  say  unto  you.     "  I  solemnly  declare  unto  you  on  the  authority  of 

God." 
Many  are  very  curious  to  know  if  their  neighbours  are  to  be  saved. 
Christ  guides  the  conscience  but  gratifies  not  curiosity. 
"  Question  not  much,  but  strive  rather,"  the  key-note  of  reply. 
A  mere  human  teacher  might  have  extenuated  the  difiiculty. 
Our  Lord,  with  merciful  severity,  discloses  the  whole  truth. 
He  assumes  to  be  absolute  Disposer  of  men's  destinies. 
Not  able.     "  I  am  the  door  ;  "  they  climb  up  some  other  way.    John 

X.  1-7. 
"  They  attained  not  to  righteousness,   they  sought  it  not  by  faith." 

Kom.  ix.  82. 
"Without  holiness, no  man  shall  see  the  Lord."     Heb.  xii.  14. 
Their  desires  and  resolutions  end  in  themselves,  instead  of  Christ. 
Jacob  wrestled  not  for  his  own  but  for  the  angeVs  blessing. 
Men  must  give  up  aU,  in  order  to  gain  all. 
Mariners  in  a  storm,  to  save  the  ship,  fling  all  into  the  deep.     Acta 

xxvii.  38. 
Earnest  agonizing  would  not  be  able,  if  too  late. 
No  energy,  with  plough  and  seetl,  out  of  season,  secures  a  crop. 
Some  fail  because  they  seek  by  another  gate,  others  try  to  make  the 

strait  gate  wider. 
Mnny  will  not  leave  behind,  whiit  cannot  pass  through,  their  sins  and 

the  world. 


NOTES. 


3IEMORANDA. 


ME3IORANDA. 


24 


SUGGESTIVE    COMMENTARY 


[chap.  XIU. 


iyaift^eo-ee.— contest,  agonize.  Exert  your  utmost  streugili.  Doddridge.  AtUetae 
endured  their  severe  trials,  for  the  pnrposes  of  health.  Sometimes  for  the  prize,  awarded 
at  the  games.  Becker's  Char.  crTeW)5— strait,  opposite  of  bread.  The  image,  that  of  a 
citywaUed  7ruAr,;-ev'pas,  Tischendorf,  Alford.  The  fonner,  the  gates  of'a  palace ; 
latter,  of  a  city. 


25.  rrtien  once  the  master  of  the  home  is  risen  up,  and  hath  shut  to  the  door,  and  ye 
begin  to  stand  without,  and  to  knock  at  the  door,  saying.  Lord,  Lord,  open  unto  us;  and 
he  shall  answer  and  say  unto  you,  I  know  you  not  whence  ye  are : 

The  24th  and  the  25th  verses  must  be  read  together,  or  an  en-oueoua 

meaning  mil  be  assigned  to  our  Lord's  words. 
When   once.      Gr.  from   the   time   that:    explanatory  of  the  former 

sentence. 
From  that  moment,  all  efforts  to  enter  in,  will  be  in  vain. 
Master  of  the  house.     The  Lord  Himself,  who  has  been  waiting  to 

receive  all  striving  aright. 
Risen  up.     From  the  banquet,  not  Christ's  advent. 
Eisen   after  long   and  patient  waiting.       "  My  spirit  will  not  alwavs 

strive."     Gen.  vi.  3. 
Shut.     Hitherto  the  gate  was  narrow,  now  absolutely  closed. 
Allusion  to  ancient  banquets,  celebrated  at  night. 
Halls  illuminated,  narrow  entrance  was  well  guarded. 
Uninvited  carefully  excluded,  "  in  outer  darkness."     Matt.  viii.  12. 
When  guests  entered,  porters  prevented  the  rush  of  the  crowd. 
"  They  shall  call,  but  I  will  not  answer."     Prcrv.  i.  28. 
Hypocrisy,  and  too  late  repentance,  ahke  lead  to  utter  ruin. 
The  judgment  day  closes  the  door  of  mercy,  and  terminates  the  Jong. 

suffering  of  God. 
The  throne  of  grace,  gives  place  to  the  thi-one  ol  judgment. 
Door  shut.     1.  When?    2.  Against  whom ?    3.  How  long? 
Genuine  members  of  the  family  always  enter  in  time. 
Begin.    A  hint  at  the  terrible  self-delusion,  in  which  men  live  and  die. 
First  realizing  sense  of  their  misery  in  eternity. 
Some  begin  too  late,  having  quenched  the  Spirit.    1.  Thess.  v.  19. 
Knock.     Knocking  avails  on  this  side  the  grave,  but  not  on  the  other. 
They  knock  as  if  <  hey  had  authority  and  right  to  enter,  as  ser\'ants  of 

the  Lord. 

Some  approach  very  near  the    kingdom,  '^  almast    Christians."     Acts 
xxvi.  28. 

Some  sail  roimd  the  world,  and  perish  not  far  from  port.     Mark  xii.  34. 
2/^0  TjES. 


XIII.] 


ON    ST.    LUKE. 


25 


Lord,  liOrd.     A  repetition  implies  great  urgency  and  importunity. 

They  will  passionately  plead  for  admission  into  heaven. 

They  will  even  remonstrate  with  the  Master,  as  if  He  were  unjust. 

Had  they  cried  as  fervently  in  time,  this  importunity  had  been  spared. 

They  now  beg  to  be  among  His  servants,  whom  they  once  scorned. 

Open.     Their  prayer  however  earnest  will  not  be.  heard  then. 

Answer.     Decisions  of  Christ  the  unchangeable  purposes  of  Heaven. 

The  Judge  ever  able  to  give  good  reasons  for  all  His  acts. 

Justice  will  wring  a  reluctant  "  Amen,"  from  the  lost.'    Eev.  vi.  16. 

I  know.      He  denies  not  a  perfect  knowledge  of  their  inmost  character. 

It  means,  "  Ye  know  not  Jlle."     "  I  know  My  sheep."     John  x.  14. 

"  The  Lord  knoweth  the  way  of  the  righteous."     Ps.  i.  6. 

"He  hath  respect  unto  the  lowly,  but  the  proud,"  &c.     Ps.  cxxxviii.  6. 

"  If  any  man  love  God,  the  same  is  known  of  Him,"     1.  Cor.  viii.  3. 

A  false  righteousness  and  a  repentance  that  comes  too  late  are  equally 

rejected. 
To  conceal  painful  truths  is  to  affect  to  be  wiser  than  wisdom  herself 

who  has  revealed  them  to  us. 
It  was  too  late,  "  The  harvest  was  past,"  &c.     Jer.  viii.  20. 
Be  they  who  they  may,  they  are  not  members  of  His  family. 


iyep9rj. — Eisen  from  his  seat.  Orotius,  Kuinoel.  From  a  banquet.  Neander. 
aTTOKXeicTT). — An  exclusion  on  earth,  emblematical  of  tbe  final  condemnation  in  judfrment. 
The  second  Kvpie  omitted  by  several  ancient  authorities.  Perhaps  it  was  inserted  from 
Matt.  XXV.  11.  Atford ;  omitted.  Cod.  Sinai. 


26.  Then  shall  ye  begin  to  tay.  We  have  eaten  and  drunk  in  thy  presence,  and  thou 
hast  taught  in  our  streets. 

Then  shall  ye  begin.  Though  they  previously  relied  on  other 
pretexts  they  plead  former  intimacy,  but  they  had  never  known  and 
loved  the  Lord. 

Eaten.     As  Christ's  guests,  they  made  it  their  plea  for  entrance. 

Judas  and  other  hypocrites,  have  thus  received  the  Lord's  supper. 

Not  all  children,  because  they  eat  the  children's  bread.     Psa.  xli.  9. 

Familiarity  with  holy  things,  hardens,  if  it  does  not  soften. 

Privileges  unimproved,  enhance  condemnation.     Prov.  i.  24. 

Drunk.  Sacraments,  communions,  passover,  unaccompanied  by  Divine 
grace  save  not  the  soul. 


NOTES. 


3IE3IORANDA. 


MEMORANDA. 


20 


SUGGESTIVE    COMMENTABY 


[oHAP.  xm. 


Israelites  ate  of  tho  sacrifices,  but  perished  in  the  flame.      Num.  xtI.  S?. 
riie  seventy  Elders  saw  God  and  did  eat  and  diink. 
The  warning  in  Matt.  xxv.  12,  was  to  teachers,  here  to  the  people. 
Thy  presence.     Denotes  intimate  acquaintance  and  intercourse. 
Not  sharing  His  privileges,  but  partaking  of  His  nature,  alone  avails. 
Taught.     "What  wilt  thou  say,  when  He  shall  punish  thee?"     Jer. 

xiii.  21. 
'  When  God  riseth  up,  what  shall  I  answer  Him  ?  "     Job  xxxi.  14. 
To  plead  His  instructions,  while  disobeying,  is  solemn  mockery. 
Streets.     Of  Capernaum,  Bethsaida,  Jerusalem,  Nazareth,  &c. 
We  must  open  not  only  our  streets,  but  our  hearts,   to  His  saving 

doctrine. 


27.  But  he  shall  say,  I  tell  you,  I  know  you  not  whence 
ye  workers  of  iniquity. 


are;  depart  from  me,  aU 


I  tell  you.     Implying  a  fixed  unchangeable  decree  of  Heaven. 

Not  that  it  was  strange,  but  a  very  solemn  truth. 

I  know,  &c..  He  knew  they  had  eaten  His  bread  and  listened  to  His 

voice. 
That  they  had  despised  His  instructions  and  disowned  His  authority. 
Not  branches  of  His  vine,  but  fuel  for  the  flame. 
"The  Lord  knoweth  them  that  are  His."     2.  Tim.  ii.  19. 
"Whence.    Speaking  the  language  of  Canaan  without  right  of  inheritance. 
Clothed  in  Christ's  livery  but  doing  the  world's  drudgery. 
Depart.     Among  orientals  exile  from  court  was  worse  than  death. 
In  leaving  the  door  of  Christ  they  part  from  all  hope ! 
The  righteous  shall  ever  be  with  the  Lord.     Matt.  xxv.  46. 
Being  in  His  presence  saints  find  their  chief  source  of  happiness. 
His  absence  chief  ingredient  in  the  misery  of  the  damned. 
Workers.    Industry  in  sin  is  but  making  ropes  in  the  flames. 
Outwardly  so  near  to  Him  but  inwardly  such  strangers. 
The  Lord  of  the  universe  refuses  to  recognise  them. 
Such,  the  Saviour  testifies,  the  deformity  wrought  by  sin. 
Iniquity.  Abandoned  to  the  love,  and  busily  occupied  in  devices,  of  sin. 
Sinners  first  separate  themselves  from  God.     Matt.  vdii.  34 ;  Luke  xv.  15. 
Then  God  separates  Himself  from  them  for  ever.    Matt.  xxv.  41. 


v/uaf,  you,  omitted,  Tisehendorf;   retained.  Alford, 


NOTES. 


Aeyui  o(  t^s— omitted.  Cod, 


CHAP,  xin.] 


ON    ST.    LUKE. 


27 


28.  There  shall  be  weeping  and  pnashing  of  teeth,  when  ye  shall  see  Ahrahum,  and 
Isaac,  and  Jacob,  and  all  the  prophets,  in  the  kimjdom  of  God,  and  j/ojt  jourselvos 
thrust  out. 

Weeping.     The  brief  tears  of  penitence  cease  in  heaven.     Isa.  xxv.  8. 
Tears  in  hell !     The  curtain  here  seems  to  tremble  as  though  it  would 

part  and  reveal  the  secret  woes  of  the  lost. 
Gnashing.     The  natural  expression  of  despairing  grief  and  rage. 
Shall  see.     But  shall  not  taste  the  blessedness  of  the  banquet. 
"  The  godly  shall  see  the  wicked  perish."     Kev.  xiv.  10. 
Being  so  entirely  one  with  God,  as  to  acquiesce  in  H'is  justice. 
Old  Testament  saints  are  fully  blessed  in  the  Kingdom. 
The  lost  are  witnesses  of  the  joy  of  the  redeemed.     Luke  xvi.  23. 
"  Many  shall  come  from  the  east  and  west,  and  shall  sit  down  with 

Abraham,  Isaac,  and  Jacob  in  the  Kingdom  of  God."    Matt.  viii.  11. 
Exclusion  from  that  blessed  host  was  full  of  woe  to  a  Jew. 
These  patriarchs  still  thought  to  be  presiding  over  the  family  of  Israel. 
The  bliss  of  heaven  due,  in  part  to  the  communion  of  saints. 
The  wicked  shall  see  it,  and  gnash  with  their  teeth.     Psa.  exi.i.  10. 
Abraham.     Luke  i.  55.     Prophets.     Luke  i.  70.     See  Notes. 
Whoever  does  not  belong  to  Christ  can  belong  only  to  the  Devil. 
King'dom.     This  embraces  all  who  have  the  Spirit  of  Christ. 
Thrust  out.     Gr.  being  thrust  out.     Implies  that  attempts  to  enter  will 

be  resisted. 
Our  Lord  refutes  their  impression  that  all  Jews  will  be  saved. 


Future  punisliment  seems  to  consist  partly  in  the  loss  of  God's  favor  and  protection, 
and  of  the  beatific  vision  of  his  presence,  commonly  called  the  punishment  of  loss ;  and 
partly  in  eternal  torment,  called  the  punishment  of  sense.  To  which  two  heads,  says 
Berridge,  all  that  is  necessary  to  be  known  concerning  this  everlasting  punishment,  may 
be  reduced.  "I  know  you  not,"  coming  from  the  lips  of  the  Son  of  God,  is  equal  to  the 
dismissal,  "  Depart  from  me." 


29.  And  they  shall  come  from  tlie  east,  and  from  the  west,  and  from  the  north,  and 
from  tlie  south,  and  shall  sit  down  in  tlie  kingdom  of  Qod. 

They  shall.     Had  He  said  many  it  would  have  been  liable  to  abuse. 
Our  Saviour  here  refers  to  the  conversion  of  the  Gentiles. 
East  and  West.     Almost  the  order  in  which  the  nations  were  con- 
verted to  Christianity. 


NOTES, 


31EMOIiANDA. 


3IE3IOKANDA. 


28 


SUGGESTIVE    COMMENTARY 


[chap.  xin. 


Heaven  not  empty  if  Gospel  despisers  are  absent. 

"  Many  mansions  in  our  Father's  house,"  ■will  all  be  filled.     Isa.  Ix.  5  to 

the  end. 
"  Ho  -will  say  to  the  north,  Give  up,  and  to  the  south,  Keep  not  back." 

Isa.  xliii.  6. 
Sit  down.     With  orientals  the  reclining  posture  equivalent  to  luxury. 
The  Jews,  Greeks,  and  Eomans,  introduced  it  from  Persia. 
Kingdom.      Messiah's  kingdom,   a  sumptuous,   everlasting  banquet. 

Isa.  XXV.  6. 


acaroXui'. — Tne  Goapol  in  the  four  quRrters  of  the  globe.  Origfn. 


80.  And,  behold,  there  are  last  which  shall  be  first,   and  there  are  first  xohich  shall  be 
last. 

First  and  last.  A  momentary  exultation,  followed  by  eternal 
humiliation. 

The  Jews  had  been  _^TSi,  in  sharing  the  privileges  of  the  covenant. 

The  Gentiles  who  were  last,  shall  move  on  to  hejirst. 

Though  Israel  be  not  gathered,  Christ  will  be  glorious.     Isa.  xlix.  5. 

Those  first  in  mental  endowments,  often  last  in  wisdom. 

The  first  in  religious  privileges  are  often  last  in  their  improvement. 

The  first  in  social  rank  are  often  last  in  decorum. 

The  first  in  religious  profession  are  often  last  in  holiness. 

The  first  called  to  the  kingdom  are  often  the  last  to  enter. 

Men  who  have  been  among  the  first  in  their  national  privileges,  in 
their  civil  station,  and  in  their  intellectual  attainments  and 
general  conduct — have  failed  to  attain  the  kingdom  of  God- 

The  last,  &c.     Implies,  they  wiU  share  the  felicity  of  the  blessed. 

These  words  should  fortify  the  soul  against  despair. 

The  first,  &c.     Should  sound  an  alarm  against  presumption. 

Note,  with  wonder,  His  holy  severity.  His  condescending  love. 

No  external  pri\ileges  can  secure  a  reversionary  interest  in  Christ. 

These  warning  words  are  designed  to  put  down  presumption. 

They  aro  also  calculated  to  prevent  despair. 


ISou  eicrii'. — Absence  of  the  article  denotes  an  interchange  in  their  relative  positions 
M:ijor.    This  Baying  should  alarm  the  greatest  sainU.  Luther. 

NOTES, 


CHAP.  XIII.] 


ON    ST.    LUKE. 


29 


.SI.  IT  The  same  day  there  came  certain  of  the  Pharisees,  saijing  unto  Mm,  Get  thee  out, 
and  depart  hc7ice  :  fur  Herod  xcitl  kill  thee. 

Same  day.     Galilee,  Perea,  where  Jesus  was  now,  was  micler  Herod. 
It  was  about  three  daj'S  before  Jesus  was  seized  in  the  garden. 
Pharisees.       Luke  v.  30 ;  vi.  2.      Their  character  and  history.      See 

Notes. 
This  sect  were  ever  prowling  along  the  pathway  of  Christ. 
Their  envy  of  the  holy  Jesus  amounted  to  ferocity. 
They  longed  to  banish  such  a  censor  of  their  sins. 
Saying'.      "When  they  speak  fair,    let    us    not  believe    them.       Prov. 

xxvi.  25. 
"  With  cunning  craftiness,  they  lie  in  wait  to  deceive."     Eph.  iv.  14. 
Their  voice  is  the  voice  of  Jacob,  but  their  hands  are  the  hands  of  Esau. 
Henae.     Satan  appeals  to  every  passion  and  infirmity  of  man. 
Employs  every  kind  of  artifice,  to  obstruct  the  work  of  the  ministry. 
He  opposes  the  truth,  he  mingles  error  with  the  truth.     He  iirges  on 

injudicious  men  to  advocate  the  truth. 
In  the  statement  of  a  doctrine,  if  error  be  amalgamated  with  that  which 

is  true,  Satan  gains  an  advantage,  unless  men  distinguish  between 

things  that  differ. 
If  the  doctrine  thus  erroneously  stated  be  received  on  account  of  the 

truth  that  is  in  it,  error  is  imbibed. 
If  the  doctrine  be  rejected  on  account  of  the  error  that  is  in  it,  truth  is 

discarded. 
Therefore  doctrinal  statements  must  be  tried  by  the  unerring  standai-d 

of  God's  word. 
Men  made  wise  by  the  Holy  Spirit  reject  these  teachings  of  the  evil  one 

and  abhor  his  corruptions ;  they  hold  fast  the  truths  of  God  and 

sanction  no  perversions. 
With  holy  boldness  they  "  fear  nothing  that  is  not  eternal.''^ 
Ministers  need  1.  Knowledge  to  discover  his  wilep.     1.  i''icleiilv  to  dis- 
charge their  duties.     3.  Coin-age  to  despise  their  dangers. 
Depax-t.     "  See  my  face  no  more,"  as  Pharaoh  to  Moses.     Ex.  x.  28. 
Tliis  wicked,  weak,  selfish  Tetrarch  was  anxious  to  be  rid  of  Christ. 
His  spreading  fame  made  him  doubt  whether  to  honor  or  persecute. 
Herod.     Antipas.    Luke  iii.  1.     His  character  and  history.     See  Notes. 
He  feared  a  rival  king  in  Jesus.     Kulers  are  ever  jealous. 
Though  after  beheading  John,  he  feared  to  attack  Jesus. 
He  trembled  in  secret  at  the  shadow  of  John  the  Baptist. 
Yet  believed  neither  in  immortality  nor  in  eternal  life. 
Now  associated  with  Pharisees,  then  with  Pilate,  to  oppose  Jesus, 

NOTES. 


3IEMORANDA. 


MEMORANDA. 


30 


SUGGESTIVE    COMMENTARY 


[chap.  xin. 


What  cue  Herod   begins,  Matt.  ii.  18-16,  anofher  continues  30  years 

after. 
Will   kill.      He   desired  to  see  Him,  but  afterwards  mocked  Him. 

Luke  xxiii.  11. 
Inconsistency  characterizes  the  guilty  conscience. 
Thus  Sheniaiah  threatened  Nehemiah,  building  Jerusalem. 
Had  they  really  believed  this,  they  would  not  have  warned  Him. 
There  is  no  artifice  whatever,  of  which  the  devil  does  not  make  use  by 

his  servants  to  obsinxct  the  work  of  God. 
The  threats   of  men  are  nothing  so  long  as  God  permits  them  to  do 

nothing. 
In   the   path   of   duty   there   may   be  raging  lions,  but  they  are  lions 

chained. 
Onr  life  belongs  to  God,  and  Christian  men  aie  all  immortal  until  their 

work  be  done. 


For  y\f).4pa,  day,  apex,  hour.  Tischendorf,  Alford,  Cod.  Sinai.  BiXei. — Not.  the  future 
merely,  but  also  the  desires.  Ryle.  Wishes  to  kill  thee,  not  will.  Foote.  Intendcth. 
Campbell.  Jesus  was  in  DecapoUs.  ijohinso;!.  airoKTeLvai, .^Chxist's  death  d'.ie  mainly 
to  the  instigations  of  this  Herod.  Lacfantius.  The  scene  changes  back  to  Galilee.  Schuli:, 
Giiesbach,  Olshausen,  This  story  invented  by  the  Pharisees.  JHuthymins,  Wctstchi, 
Message  sent  at  Herod's  instigation.  Meyer,  Alford,  Friends  kindly  vramed  Jesus. 
AndrewB. 


82.  And  he  said  unto  them,  Go  ye.,  and.  tell  that  fox,  Behold,  I  cast  out  deviU,  and  I 
do  cures  to  day  and  to-morrow,  and  the  third  day  1  shall  be  perfected. 

Fox.     Noted  for  sublety,  treachery,  and  preying  far  from  its  own  den. 
That  crafty,  cruel  enemy  of  God's  innocent  servants. 
Contrast  Herod's  malignity  with  intense  hatred  of  the  Jews. 
Our  Lord  shows  them  that  He  j^enetratcs  their  hearts'  design. 
Prophets  inspired  are  not  to  spare  the  sins  of  rulers.     Isa.  i.  10. 
Ministers  are  boimd  faithfully  to  rebuke  wicked  princes. 
Sin  to  speak  iU  of  the  righteous  ruler  of  God's  people.     Acts,  xxiii.  5. 
Thou  shalt  not  revile   the   gods,  nor  curse   the   ruler  of  thy  people. 

Exodus  xxii.  28. 
Jesus,  as  King  of  kings,  gives  the  tyrant  his  character.      Zep.  iii.  8j 

Ezek.  xxii.  27. 
He  shows  the  Pharisees  fle  has  no  fear  of  Herod  or  themselves. 
The  wicked,  cowardly  by  nature,  ever  prefer  crooked  ways. 

NOTES. 


<mAP.  xin.] 


ON    ST.    LUKE. 


31 


Our  Lord  has  less  regard  to  the  man  than  to  the  prince. 

Cast  out.     His  work  was  full  of  Divine  benevolence  to  the  ■wretched. 

Ke  alludes  to  no  doctrine,  as  they  could  not  gainsay  His  miracles. 

"  Plot  on  with  thy  wiles,  I  also  have  plans." 

Devils.     Luke  iv.  2.     See  Notes. 

Do  cures.     "I  injure  no  one,  am  ever  doing  good." 

"  I  shall  not  long  weary  him  by  My  presence,  biit  soon  depart." 

Contrast  Herod's  snares  and  malice  with  Christ's  mercy. 

To  day.     Until  His  work  was  finished  He  was  immortal. 

The  same  trusting  faith  is  "  not  afraid  of  evil  tidings."     Psa.  cxii.  7. 

The  liairs  of  the  head,  and  believers'  dai/s,  are  numbered. 

Life,  death,  things  present,  things  to  come  are  theirs.     1.  Cor.  iii.  22. 

Third  day.     "  Fearless  and  undisturbed,  I  shall  finish  My  work." 

A  minister  needs  knowledge,  fidelity,  courage,  humility. 

Perfected.     Gr.  avi  perfected.     "lend  my  course;"  fulfilled  soon  al 

Jerusalem. 
"  If  Herod  should  kill  Me  he  will  not  surprise  Me." 
It  aids  us  in  our  duty  to  be  above   the   fear  of  death.     Dan.  iii.  18; 

Acts  XXT.  11. 
"I  have  a  baptism,  and  am  straitened  until,"  &c.     Luke  xii.  50. 
'•  My  meat  is  to  do  the  will  of  Him  that  sent  Me."     John  iv.  34. 
"  I  have  glorified  Thee  on  the  earth  ;  I  have  finished,"  &c.    John  xvii.  4. 
"By  one  offering  He  perfected,  for  ever,  the  sanctified."     Heb.  x.  14. 


oAuTreKt. — Crafty,  Bly  fellow.  aAcoTreKifen'— to  play  the  fox.  A  metaphor  implying 
resemblance  between  the  objects  to  which  the  word  is  applied.  Compare  Kucey,  Phil  iii. 
2  I  AvKot,  Matt.  X.  16 ;  oi//eis,  Matt,  xxiii.  33.  Wishing  Jesus  to  remove  out  of  his  territoiy, 
Herod  employs  a  stratagem,  by  sending  persons,  under  the  garb  of  friendship,  who 
pietend  anxiety  for  the  Saviour's  safety.  W.  d-  W. 

"  Go  ye,  and  tell  tliatfox."  Our  Lord  does  not  call  him  lion,  wolf,  or  bear,  as  iao 
prophets  often  called  wicliod  princes.  "Tell  him  from  me,"  saith  Jesus,  "that  my  times 
are  set  in  the  eternal  counsels  of  God,  and  when  my  preiixed  time  is  accomplished  Icir 
my  labour  and  sufferings.  I  shall,  in  spite  of  aK  the  opposition  of  earth  and  hell,  be 
perfected :  i.e.  be  consecrated  to  my  priestly  office,  by  dying  a  sacrifice  for  the  sins  of 
thfi  world."  (See  Bishop  Eall ) 

Jesus  did  not  feel  Himself  bound  to  acknowledge  Herod  as  His  governor.  At  lfa=t. 
He  scrupulously  maintained  decorum  towards  the  rulers.  This  word,  in  rnalily,  is  o)xly 
aimed  at  themselves.  Olshausen,  Stier.  <^api.cratoi.— Under  the  name  of  Horod,  the 
Pharisees  alone  are  aimed  at,  since  the  threat  came  reaUy  from  them.  Olshauxen.  Slier, 
Ebrard,  Oosterzee,  Alexander.  CoUusion  between  them  and  courtiers.  Uiaijenhnrh. 
Herod  stirred  up  tbe  Jews.  Alford,  Major,  Bengel.  W.  <t-  W.,  Brnicn.  iwi.rc^Cj.-ai:o. 
Tischendorf,  Alford,  Cod.  Sinai.  Conficio.  Vulgate.  Perficio.,  I  use  dispatch  in  pov- 
/ormiag.     1  am  urgent,  iniiBmnch  as  my  time  is  shrvrt.  Major.     <rrjn€pov. — He  >.aid  iUii 


MEMORANjyA. 


NOTES. 


MEMORANDA. 


32 


SUGGESTIVE    COMMENTARY 


[chap.  xm. 


in  November,  and  goffered  the  next  April.  EUley.  rpirj). — "  Three  days,"  a  fignre  of  Hia 
tliree  year's  ministry.  Sepp.  Tkree  actual  days.  Alford,  Meyer.  Each  day  1000  years, 
2.  Peter  lii.  8,  L.H.V.D.  Until  His  work  was  perfected  by  death.  Lichtenstein,  Stier, 
Andrews.  Go  without  haste  or  constraint.  Schleiemiacher.  Three  days  before  crucifi-tion. 
Meyer.    Euripides  uses  three  as  proverbial.  Major. 

TeAeioufiai.— I  reach  the  goal,  i.e.  consummation.  Grotius.  I  complete.  Oosterzee. 
Reach  the  priestly  office.  EUley.  One  of  the  deepest  sayings  of  the  Lord,  glancing  at 
His  divine  work:  brought  to  My  end, — die.  Wetstein.  I  shall  finish  these  works. .K^utJioe/. 
Consummor.  Syr.  and  Vulg.  Present  passive.  Ellicott,  Present  middle.  Meyer.  The 
passion  on  the  cross.  Cyril  Alex. 


83.  Nevertheless  I  must  walk  to  day,  and  to  morrow,  and  the  i&j  following :  for  it 
cannot  be  that  a  prophet  perish  out  of  Jerusalem. 

Walk.     Quietly,  but  untiringly,  the  Lord  presses  to  the  goal. 
♦'  No  one  can  hinder  Me  in  his  impotent  rage." 
Successive  steps  show  calm  deliberateness  in  His  course. 
"  Oiir  life  hid  with  Christ,"  is  safe  while  the  Chitrch  needs  it. 
Threats  of  men  nothing,  while  God  binds  their  hands. 
Believers  are  immortal  until  their  work  is  done. 
Witnesses  not  slain  until  their  testimony  is  finished. 
Jesus  contrasted  with  Hekod, 

1.  Steadfast  courage  with  wretched  cowardice. 

2.  Heavenly  simplicitij  with  grovelling  craft. 

3.  Iron  resolution  with  painful  indecision. 

4.  Calm  assurance  of  certain  knowledge  with  impotent  threats  of  wavering 

ignorance. 
To  day.     Symbol  of  the  entire  ministry  of  otit  Lord. 
To  morrow.     Shows  the  rapid  march  of  His  shortening  career. 
It  cannot  be.  A  most  terribly  scathing  sentence  against  the  Sanhedrim. 
Hitherto,  the  prophets  ;  soon,  they  would  murder  the  Messiah. 
Prophet.     Luke  i.  70.     Character  and  duties.     See  Notes. 
Perish.     Saints  and  prophets  ever  slandered  before  being  put  to  death. 
Jerusalem.     Luke  ii.  25.     No  sacrifice  was  to  be  offered  except  in  the 

Temple. 
It  was  the  centre  of  national  and  religious  life. 
Also  the  great  altar,  on  which  the  saints  were  victims .' 
Jesus  retires,  but  not  because  Herod  compels  Him. 
"  Go  tell  Herod,  I  neither  fly  from,  nor  fear  him." 
A.  scathing  satire  upon  the  bloody  city.  "^ 


NOTES. 


CHAP,  xm.] 


ox    ST.    LUKE. 


33 


iropeveaOai  as  eTvat,  to  live,  SO  Tropeuecrflat,  going  away,  in  the  sense  of  dying.  Dying, 
and  not  walking,  Luko.  xxiii.  22.  Pearce,  Major.  6ei — kpya.C,ta6a.i.  or  iis  equivalent  has 
doubtless  been  lost  from  the  Greek.  WaJceJicM,  Major.  'lepoucraA^ju. — Not  literally 
'JYue  of  a  majority,  but  John  died  in  Maohaerus,  in  the  land  ofMoab.  OMiawten.  An 
"  exception."  Euthymiui,  Heyne.    The  great  prophet,  foretold  by  Moses.  Barradiwi. 

Jerusalem  had  as  it  were  an  exclusive  claim  to  the  guilt  and  infamy  of  murdering 
the  Prophets  of  God.  The  design  of  our  Saviour,  by  this  observation,  seems  to  be  to  dis- 
play the  wickedness  of  this  city.  But  many  eminent  critics  refer  this  to  the  right  which 
the  Sanhedrim  alone  had  to  punish  a  person  as  a  false  prophet.    Valpy,  Dru»iuii.  <&<>. 


84  0  Jerusalem^  Jerusalem,  xchick  killest  the  prophets,  and  sionest  them  that  are 
sent  v/nto  thee;  how  often  would  I  have  gathered  thy  children  together,  as  a  hen 
doth  gather  her  brood  under  her  goings,  and  ye  would  not  ! 

Jerusalem,  was  at  once  the  mother  and  the  altar  of  saints. 

To  fill  up  the  measure  of  her  guilt  she  must  crucify  the  Saviour. 

She  was  the  representative  of  the  life  and  of  the  honor  of  the  Fathers. 

The  glory  of  the  youth  and  the  hope  of  the  nation. 

Neither  Matthew,  Mark,  nor  Luke  allude  to  His  being  there  until  just 

before  dying. 
How  often  ?     Goodnoss   of  God,   only  equalled   by   the   obduracy  of 

sinners. 
"  As  I  live,  I  have  no  pleasure  in  the  death  of,"  &c.     Ezek.  xxxiii.  11. 
A  call  to  Jerusalem  is  a  call  to  every  sinner. 
1.  Loving  care  watching  over  it.     2.  Enmity  prevailing  in  it.     8.  Pity 

mourning  over  it.     4.  Retribution  coming  upon  it.     5.  A  ray  of  light 

breaking  over  Jerusalem. 
Would  I.     Gr.  Have  I  wished. 

He  was  willing  to  save,  but  they  were  not  willing  to  be  saved. 
They  loved  their  sins  above  their  Redeemer  or  their  salvation. 
Infijiite  wisdom  and  love  had  exhausted  all  means  deemed  proper.     Isa. 

V.  4. 
He    might    have   used    stronger   means ;    Jehovah    deemed    the    Gospel 

enough. 
His  benevolence  even  now  glows  towards  His  infatuated  enemies. 
Children.     To  the  vaoi\i&v  justice,  to  the  children  mercy. 
Hen ;    sees  the  eagle  threatening  in  the  sky,  and  seeks  to  gather  her 

young. 
Jesus  sees  Rome's  gathering  storm  and  yearns  to  rescue  the  exposed. 
Jehovah  had  ever  been  gathering  His  saints.     Deut.  xxxii.  11 
Brood.     Parent  birds  oft  peril  life,  in  snow  or  flame,  for  their  young. 


ME3IOBAXDA. 


NOTES, 


MEMORANDA. 


84 


SUGGESTIVE    COMMENTARY 


[chap.  XILL 


Wings.     A  tender  expression  of  maternal  love. 

The  wings  of  cherubim,  overshadowing  the  mercy  seat.    Ex.  xxv.  20. 

Healing  as  well  as  safety,  under  Christ's  wings.     Mai.  iv.  2. 

The  sinners  inlmrited  guilt,  becomes  his  own,  by  personal  sins. 

Security  alone  found  under  the  shadow  of  His  wings.     Kuth  ii.  12. 

"  He  sliall  cover  thee,  and  under  His  wings  shalt  thou  trust."    Ps.xci.4. 

Would  not.     The  Talmud  veil  still  hangs  over  their  eyes. 

"  Ye  will  not  come  unto  Me,  that  ye  might  have  life."     John  v.  40. 

"  Nothing  doth  bum  in  hell,  but  our  will."  Bernard. 

Equally  true  nothing  reigns  in  heaven  but  the  will. 

In  the  wiU  are  waters  of  salvation,  and  in  it  are  waters  of  bitterness. 

When  the  will  is  turned,  the  soul  is  saved. 

A  man  may  lose  the  good  things  of  this  life  against  his  will,  but  if  he 

lose  eternal  life,  he  does  so  with  his  own  consent.  Augustine. 
It  is  a  more  difficult  work  to  reconcile  men  to  God,  than  to  reconcile 

God  to  men. 
Nevertheless  Jesus  did  then,  and  ever  will,  gather  His  own. 


'lepovo-aAijfi.— 34  and  35  introdnced  from  Matt.  Major,  De  Wettii,  Meander.  Twice 
littered.  Siier.  Once  in  Matt,  xxiii.  37.  Ebrard,  Lanye.  Meyer.  Once  as  in  Luke  xiii.  34. 
Olihausen,  Oosterzee.  In  chronological  order,  Alford.  ijOiKritra. — Almighty  grace 
Impotent  before  the  hardness  of  unbelief.  Olshausen.  Note, — saving  grace  is  irresistible. 
"  Thy  people  shall  be  willing  in  the  day  of  thy  power,"  Psa.  ex.  3.  Omnipotence  of  grace 
abundantly  taught  in  Scripture,  Phil.  ii.  13 ;  Deut.  xxx.  6 ;  Eph.  ii.  5.  What  could  have 
been  done  more  ?  Isa.  v.  4.  Ans. — Nothing,  consistent  with  His  plans  of  mercy.  Bes- 
poresibility  of  the  loss,  attaches  to  the  soul  alone. 


35.  Behold,  your  house  is  left  unto  you  desolate :  and  verily  J  say  unto  you,  Ye  shall 
vM  see  vie,  until  the  time  come  when  ye  shall  say,  Blessed  is  he  that  cometh  in  the  navie 
of  the  Lord. 

Your  house.     The  temple,  Luke  i.  9,  the  centre  of  all  their  hopes. 
He  who  spake  against  it,  was  as  though  he  blasphemed  God. 
Stephen's  hint,  that  its  glory  would  pass,  incurred  a  martyr's  deatli. 
"  Destroy  this  temple,"  the  heaviest  charge  against  Him,  on  His  trial. 
Malignantly  they  flung  it  in  His  face  on  the  cross.     Matt,  xxvii.  40 
Desolate.      Luke  xix.  43-44.      History   of  Temple  and  city  ruined. 

See  Notes. 
The  Temple  desolate,  brought  down  the  Sanhediim. 
Priestly  dominion  of  Pharisee  and  Scribe,  passed  away  for  ever. 


NOTES. 


CHAP,  xin,] 


ON    ST.    LUKE. 


35 


Ilev. 


Him. 


A  soul  abandoned  by  truth  and  God,  a  frlRlitful  desert. 

God  at  last  wearied,  reluctantly  blots  out  the  nation's  glory. 

The  nation,  the  priesthood,  the  sacrifices,  the  temple,  and  the  ciiy  all 

testify  to  the  accomplishment  of  the  Saviour's  prediction. 
"  City  made  a  heap,  a  defended  city,  a  ruin."     Isa.  xxv.  2  ;  xxvi.  5. 
Shall  Jiot  see.     Christ  bids  sad  farewell  to  the  unbelieving  nation  and 

their  temple. 
Until,    "  He  come  in  the  clouds,  and  every  eye  shall  see  Him." 

i.7. 
,  Then  they  who  pierced  Him,   will  gladly  bow  the  knee    before 

Eom.  xiv.  11. 
Workers  of  iniquity,  under  His  wrath,  will  cry,  "  Lord,  Lord."     Matt. 

vii.  22. 
Shall  say.     Ye  will  then  acknowledge  me  to  have  been  the  Messiah. 
Ye,  the  righteous,  who  will  gladly  welcome  My  return. 
Blessed,  "  is  the  King  that  cometh  in  the  name  of  the  Lord."    John 

xii.  13. 
High  Priests  will  gladly  in  place  of  children  then  cry  Hosanna !      Matt. 

xxi.  15. 
Cometh.     The  idea  of  Christ's  speedy  return,  runs  through  the  N.  T. 
"And  to  wait  for  His  S.on  from  heaven."     1.  Thess.  i.  10. 
"  We  beseech  you,  brethren,  by  the  coming  of  our  Lord,"  &g.     2.  Thcss. 

ii.  2. 
"  Looking  for  that  blessed  hope,  and  glorious  appearing,"  &c.     Tit.  ii.  1.^. 
"  We  which  are  alive  and  remain  unto  the  coming  of  the  Lord."  1.  Thess. 

iv.  15. 
"  Even  so,  Lord  Jesus,  come  quicldy."     Eev.  xxii.  20. 


afiriv — cancelled,  Tischendorf  and  othera.  Denunciations  of  Luko  no  severer  than 
in  Matt.  Bcmiel.  eprjuos. — Frcru  Matt.  Oosterzee ;  cancelled.  Tisehendorf,  Scholz, 
Lachmann.  av — cancelled.  Ti»chendorf,  Oosterzee.  uuAoyrjjoicVos. — Passover  salutations. 
Erasmus,  Wicstlcr.  The  conversion  of  the  Jews  (Corceius)  inaj  or  not  be  inferred. 
Lirihtr'cot.  Triumplant  entrance  into  Jerusalem.  Grotius,  Lang^  Destruction  of 
JerusalotQ.  Penrce,  Wdstein.  Ilis  coming  in  judgment.  O'shausen.  His  first  advent. 
Me>n-r  ;  second,  Itev.  i.  7.  liijle.  epxonit-t-o?,  speedily,  runs  through  the  whole  of  the  N.T. 
Olik'iusen.    The  gre-at  H'aUel  was  Psa.  cxviii,  sung  at  Passover.  Doddridge. 

eprj/io!  (ifirji/  Se — omitted.  Cod.  Sinai,  ore  is  regularly  used  with  the  indicative, 
describing  an  arotual  event,  usually  of  time  past,  but  sometimes  of  the  future.  Thislu 
the  only  instance  where  ore  Li  joined  with  the  subjunctive  mood.  Wi-bster's  Syntax. 


NOTES. 


3IEMORANI>A, 


MEMORANDA. 


86 


SUGGESTIVE   OOMMENTAEY 


[OHAP.  XIV. 


CHAPTER    XIV. 

1.  AKD  it  came  to  pass,  as  he  went  into  the  house  of  one  of  the  chief  Pharisees  to 
eat  bread  on  the  sabbath,  that  they  watched  him. 

Went.     Gr.  ivJien  He  had  come.     The  Lord  declined   no   opportunity  of 

healing  or  teaching. 
Though  He  knew  their  maUce  He  condescended  to  become  their  guest. 
Ever  ready  to  feed  them  with  the  Bread  of  Life  and  with  the  instruction 

of  His  divine  works.   Cyril. 
House.     Luke  i.  40.     See  Notes. 

Houses  for  public  use  were  very  rare  then  as  now  in  the  East. 
Chief.     Gr.  ooie  of  the  rulers  who  was  a  Pharisee. 

All  the  rulers  were  by  no  means  of  the  sect  of  the  Pharisees.     John  vii.  48. 
Rank,  office,  influence,  increase  moral  responsibility. 
Pharisees.    Luke  v.  1*7 ;  vi.  2.     See  Notes. 
After  His  severe  denunciation  He  readily  accepts  the  invitation. 
Contrast  with  their  malignity,  truth  in  simplicity  and  love.' 
Eat  bread.     A  phrase  frequently  used  for  a  sumptuous  feast.     2  Sam. 

ix.  7. 
Luke  loves  to  show  Christ's  pure  humanity  in  social  life. 
Sabbath.     The  Jews  spread  better  tables  on  this  day. 
With  all  their  sanctimoniousness  their  riotous  feasts  broke  the  sabbath. 
The  religion  of  some  professors  confined  to  sabbath  feasting. 
Our  Saviour  did  not  decline  the  society  of  despised  publicans. 
Nor  did  He  refuse  the  hospitality  of  envious  Pharisees. 
Moses  and  Jethro,  on  the  sabbath,  ate  bread  before  God. 
Jesus  selected  it  as  the  time  for  works  of  mercy.     Mark  i.  21 ;  Luke  vi.  6 

John  ix.  14. 
Watched.     During  sabbath  meals,  sabbath  journies,  sabbath  duties. 
We  are  watched  by  jealous  eyes  when  least  expecting  it. 
Others  had  warned  Him,  pretending  friendly  interest.     Luke  xiii.  31. 
These  Pharisees,  like  the  fowler,  were  silent,  in  laying  their  snares. 
Luke  notes  their  treacherous  violation  of  the  laws  of  hospitality. 
The  sabbath  of  the  soul  is  profaned  by  crafty  and  wicked  thoughts. 
By  our  Lord  going  into  the  company  of  Pharisees  and  eating  bread  we 

are    taught : — 1st.  An    example   of    forbearance    and    kindness    to 

enemies.     2nd.  An  assurance  of  His  interest  and  sympathy  in  our 


NOTES. 


XIV.] 


ON    ST.    LUKE. 


37 


daily  life  and  -wants.     3rd.  That  His  presence  sbould  oousecratfi 

eveiy  meal,  and  eveiy  woi'd  and  action. 
We  have  a  lesson  of  His  great  liumility — the   Creator  a  guest  of  the 

creature. 
We  have  a  lesson  of  His  patience  and  boundless  love — a  guest  of  a 

Pharisee. 
Wo  have  a  lesson  of  the  reality  of  His  human  nature — He  ate  bread. 
We  have  a  lesson  of  His  constant  goodness — He  healed  the  dropsical 

man. 
The  Pharisees  watched  Him  :  1st.  If  he  did  not  heal  the  man  it  would 

show  He  feared  them,  and  would  make  the  people  doubt  either  His 

power  or  His  love.   2nd.  If  He  healed,  He  would  be  open  to  a  charge 

of  sabbath  breaking. 
They  were  a  type  of  the  nation,  and  of  multitudes  of  people  since  and 

,now. 
Watching  for  Christ,  with   evil    intention,  hardened  their  hearts  and 

blinded  their  spiritual  perceptions. 
Those  who  go  to  God's  Word  only  to  seek  contradictions,  or  to  defame 

truth,  reap  the  reward  of  their  intentions,  and  are  confirmed  in 

their  wickedness. 
The  world  takes  note  of  all  that  good  men  do  and  say. 
Therefore,  the  statue  that  is  to  stand  upon  a  jDedestal  must  be  larger 

than  li'.e. 
They  watched  Him.     If  we  watch  Christ  also,  we  see  how  exalted  piety 

instructs  the  worldly-minded. 

1.  He  condescends  to  accept  in  friendly  spirit  the  invitation  that  ap- 

peared to  be  friendly. 

2.  He  explains  and  defends  the  right  use  of  the  sabbath. 

3.  He  rebukes  pride  by  inculcating  humility. 

4.  He  unfolds  to  those  around  Him,  the  nature  of  true  humility. 

5.  From  humility  as  His  subject  in  the  presence  of  the  proud.  He  pro- 

ceeds to  speak  of  hospitality  in  the   presence  of  the   selfish. 
G.  Our  Lord  distinguishes  between  the  hospitality  of  ostentation  and  the 
hospitality  of  true  benevolence. 

7.  He  deduces  His  instruction  from  passing  events  ox  from  surrounding 

objects. 

8.  Seated  at  the  supper.  He   utters  to  His  host  and    the  guests  tli« 

parable  of  the  Great  Supper. 
Inns  and  places  of  refreshment  for  strangers  were  far  from  common  in 
the  East ;  this  rendered  hospitality  a  duty.     The  oflSce  of  inviting 
.strangers  to  take  food  often  devolved  on  the  chief  man  in  each 


ME310RANDA. 


NOTES. 


31E3IORANDA. 


?.8 


SUGGESTIVE    COMMENTARY 


[chap.  XIV. 


Tillage  or  town.  Orientals  are  very  hospitable,  and  the  desire  to 
converse  with  travellers  and  well-informed  strangers  makes  them 
eager  to  obtain  society. 


"  Chief  Pkaritees."  Official  distinction.  Andrews.  Majj-^trates  frequently  were  not 
Pharisees,  although  Hillel,  Gamaliel,  Schammai,  -were.  The  host,  a  member  of  the  San- 
hedrim. Oro'tius,  Kuinoel.    A  ruler  of  the  sj-nagogue.  De  Wette. 

'^ Eat  bread."  Jews  often  feasted  with  hilarity  on  the  Sabbath.  Christ,  by  this 
visit,  improved  an  opportunity  of  doing  good,  without  in  the  least  approving  the  desecra- 
tion of  holy  time.  Lightfoot.  Certainly  not  of  Sabbath  hilarity.  Jewish  feast  compai'ed 
to  Bacchanalian  festivity,  by  Plutarch,  Wetsteiii.  Jews'  excesses  and  riotings  noted  by 
Auguntine  on  Psa.  xci.  1 :  same  as  Matt.  sxii.  2-14.  McKnight. 


2.  And,  behold,  there  was  a  certain  man  before  him  which  had  the  dropsy. 

Beliold.     Indicates  surprise  that  such  a  diseased  guest  was  present. 
Oriental  vanity  is  flattered  at  .a  feast,  having  gazing  crowds  present. 
Oiu-  Lord  sends  him  away,  the  moment  he  is  cured. 

Before  him.     Doubtless  afraid  of  asking  aid,  because  of  the  Pharisees. 
Though  in  the  presence  of  all,  he  is  spoken  of  as  before  Christ  alone. 
He  evidently  regarded  the  Lord  as  the  source  of  healing,  and  Jesus  saw 

him  with  that  particular  regard  He  has  for  every  sinner  separately. 
Our  miserj'  need  only  be  brought  to  Christ,  to  excite  His  mercy. 
Dropsy.     An  unnatural  collection  of  water  in  any  part  of  the  body, 

accompanied  with  burning  thirst,  which  is  only  increased  by  efforts 

to  gratify  it. 
This  disease  a  striking  type  of  sin  in  general. 

Indxilgence  of  lusts  of  body  or  mind  torments  with  thirst  of  more. 
Yet  every  attempt  to  obtain  gratification  only  increases  the  evil. 
Especially  true  of  the  sins  of  avarice,  sensuality,  and  ambition. 
Avarice  is  not  cured  by  all  a  man  can  obtain,  but  is  increased  by  each 

fresh  gain, 
lu  seiisnality  the  aiDpetite  is  whetted  by  every  act  of  indulgence,  and  is 

the  further  from  satisfaction  the  more  indulged. 
In  ambition  the  stri-sdug  for  pre-eminence  is  foUowed  by  disappointment 

as  soon  as  the  desire  is  obtained. 
C/hrist  alone  can  cure  the  disease  of  sin  in  all  its  forms. 
"He  that  cometh  to  me  shall  never  hunger,  and  he  that  beheveth  on  me 

shall  never  thirst."     John  vi.  35. 


KOTJES. 


OHAP,    XIV.j 


OX   ST.    LLKE. 


39 


"  JBefiold"  &c.  Perhaps  placed  there  by  the  Pharisees,  with  evil  design.  Stier, 
Oosterzee.  '■'■  Dropsy.'^  He  would  scarcely  enter  a  private  house  without  permission. 
Trench.  Oriental  manners  do  not  condemn  the  crowd,  nor  tent-life  secure  seclusion. 
Owing  to  want  of  physicians,  the  diseased  press  themselves  upon  the  host,  In  a  man- 
ner that  astonishws  a  stranger.  Chardin. 


8.  And  Jesus  answering  spake  unto  the  lawyers  and  Phariseei,  saying,  Is  it  law- 
ful to  heal  on  the  sahbath  day  t 


MEMORANDA. 


Matt. 


Answering.      Their    thoughts    evidence    of    His    omniscience. 
xxii.  1  ;  Luke  v.  22  ;  Maris:  xiv.  48. 

In  so  doing  He  showed  Himself  to  be  God,  and  prepared  the  way  for  the 
manifestation  of  His  divine  power  in  healing  the  man. 

The  angol  answered  tlie/ear  of  the  woman.     Matt,  xxviii.  5. 

The  high  priest  answered  the  silence  of  Christ.     Matt.  xxvi.  63. 
Christ  answered  their  deed.     Marli  xiv.  48. 

Here  their  malicious  schemes  hidden  in  their  hearts. 

He  answered  their  looks  of  craft  and  cruelty  of  spirit  towards  the  unfor- 
tunate man. 

They  probably  placed  him  there  with  treacherous  intent. 

The  last  degree  of  depravity  is  reached,  when  men  take  pleasure  in  tempt- 
ing others  to  sin. 

He  answers  deeds  now  by  providential  love  or  vengeance. 

He  works  no  miracle  until  they  feel  their  designs  penetrated. 

The  man  himself  was  ignorant  of  their  base  intentions. 

Lawyers.     Luke  vii.  30.     Who,  nevertheless  did  not  understand  the  law 
of  the  Sabbath. 

Doubtless  dogging  His  steps  for  proofs  to  be  used  against  Him. 

LawfuL     To  heal  on  the  sabbath  dav,  or  not  ? 

He  was  often  accused  of  healing  on  the  sabbath  day. 

It  is  not  out  of  ignorance  but  charity  that  Christ  asks  this  question. 

Not  to  do  good,  having  the  power,  is  to  do  evil. 

The  mere  proposal  of  such  a  question  puts  gainsayers  to  silence. 

They  would  not  say,  "  Zea,"  for  they  envied  Him  a  prophet's  reputation. 

Nor,  "  Nay,^^  because  that  was  against  their  own  conscience. 

Our  Saviour  treated  Pharisees  as  finally  hardened  against  the  truth. 

The  invitation  accepted  in  love,  hardly  given  in  good  faith. 

Those  unjustly  interpreting  law  here,  will  meet  the  responsibility  her©, 
after. 

You  grudge  that  I  should  deliver  one  from  water  killiug  him. 


NOTES, 


3IE3IOBANDA. 


40 


SUGGESTIVE    COMMENTABY 


[chap.  xrv. 


Yet  you  make  no  scrapie  in  supplying  a  beast  in  need  of  -prater. 

He  tells  tliem  that  those  who  blamed  Him  for  healing,  were  yet  ready 
enough  to  do  senile  work  on  the  Sabbath  day,  merely  for  the  pre- 
servation of  theu'  property. 

This  condemned  them  when  they  said  that  His  miracle  of  mercy  was  a 
violation  of  the  letter  of  their  law. 

The  bare  letter  might  be  broken  for  an  object  of  charity  or  mercy 
■without  violating  the  spirit  of  the  commandment. 


05roKpi9eis  is  frequently  used  with  reference  to  secret  reasoning  as  an  action  expres- 
sive of  sentiment,  Luke  v.  22  ;  vii.  40 ;  xxii.  51 ;  Matt.  xi.  25.  W.  dt  W.  6epairev<rai  rj  ot>. 
— Tisehendorf,  Lachmann,  Oosterzee. 


4.  And  they  lield  their  peace.    And  he  took  him,  and  healed  him,  and  let  him.  go  ; 

Held  their  peace.     Although  silenced,  their  hearts  were  unchanged  : 

enmity  to  Christ  not  to  be  removed  by  reasoning  merely. 
Had  they  said  "Tes,"   it  would  have    sanctioned   His   miracles,   and 

opposed  their  glosses  on  the  Sabbatic  law. 
Had  they  said   "  No,"  it  would  have  laid  them  open  to  the  charge  of 

inconsistency  and  uncharitableness. 
Not  quite  so  lost  to  decency  as  to  condemn  doing  good  on  the  Sabbath. 
Truth  that  does  not  win,  generally  exasperates. 
Before  they  were  silenced  through  subtlety,  now  through  shame. 
Unable  to  maintain,  but  too  proud  to  acknowledge,  their  error. 
There  was  meanness,  as  well  as  obstinacy,  in  their  conduct. 
Took  him.     Our  Lord  is  often  said  to  have  touched  or  laid  liands  on 

those  He  healed. 
Teaches  us  He  does  not  despise  or  shrink  from  any  one  however  foul  or 

loathsome  his  sins. 
His  mercy  could  not  be  bound  by  their  envy,  nor  intimidated  by  their 

threats. 
Healed.     By  one  single  act  of  His  omnipotent  will. 
"  He  is  able  to  save  to  the  uttermost  all  who  come  unto  God  by  Him." 
Let  him  go.     Dismissed  him  to  his  home,  cured  in  body  and  blessed 

in  soul. 
In  this  mu-acle  we  have  a  picture  of  the  Lord's  mercy  to  man. 
He  is  continually  dealing  thus  with  siunsis — 
I,  He  lays  His  hands  upon  them  and  moves  them  to  repentance. 

NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


41 


2.  He  licals  and  pardons,  strengthens  and  forgives. 

3.  He  grants  His  Spirit  for  perseverance  in  the  ways  of  holiness. 

We  have  also  an  example  foronr  imitation,  if  we  would  be  healed  of  sin — 

1.  To  stand  before  Christ,  having  come  to  Him  with  fall  confidence  in 

His  power  and  willingness  to  save  us. 

2.  To  come  to  Him  on  the  Sabbath,  renting,  that  is,  from  all  our  own 

works. 
8.  When  we  so  come,  to  be  assured  He  will  la^'  His  hand  upon  us,  releas* 
us  from  our  sins,  and  bid  us  go  in  peace. 


MEMORANDA. 


€jriXa^ofj.6i/o?. — Laid  hold  on  him,  embraced  him.  Major. 


6.  And  anatoered  them,  saying.  Which  of  you  shall  have  an  ass  or  an  ox  fallen  into  a 
pit,  and  will  not  straightway  pull  him  out  on  the  sabbath  day  f 

Answered.     In  meekness  and  love,  He  instructs,  without  insulting. 

Silent,  but  fierce  thoughts  are  words  in  the  ear  of  God. 

His  speech  was  with  grace,  seasoned  with  salt.     Col.  iv.  6. 

A  Hebraism,  in  which  there  is  a  response  to  the  silent  feeling. 

Ox.     They  willingly  ^dolate  the  Sabbath,  for  an  ox. 

They  could  bestow  thoughts  on  their  cattle,  but  were  indifferent  to  the 

wants  of  their  brethren. 
The  Lord  censured  by  these  same  hypocrites,  for  healing  the  sick. 
"Doth  God  take  care  for  oxen? — for  our  sakes  this  is  written."     1.  Con 

ix.  9,  10. 
Straightway.     Humanity  to  animals,  required  by  the  Lord. 
Works  of  mercy  do  not  include  Sunday  trading,  dinners  and  excursions. 
Servants,  engineers,  coachmen,  and  porters  have  souls. 
Our  Lord's  conduct  on  this  occasion  manifested  His  wisdom,  power,  and 

goodness. 
Wisdom,  in  answering  the  secret  thoughts  of  men's  hearts. 
Power,  in  healing  the  sickness  of  the  man  who  stood  before  Him. 
Goodness,  not  only  in  the  miracle  but  in  His  forbearance  tmvards  those 

watching  to  entrap  and  accuse  Him.  Denton. 
The  Christian  Sabbath. 
It  admits  of  works  of  piety,  charity,  and  necessity. 
It  is  God's  sacred  enclosure. 
It  is  the  sanctifying  portion  of  the  week. 
Though  belonging  to  God  it  is  lent  to  man. 


NOTES, 


3IE3IOBANDA. 


42 


SUGGESTIVE  COMMENTARY 


[cn.vp. 


XTV. 


It  is  a  gift  which  gratitude  expends  in  the  service  of  the  Giver. 

It  is  the  first  day  of  the  world's  history. 

It  is  one  day  younger  than  man  himself. 

It  ranks  in  the  higher  Table  of  the  Law. 

It  is  placed  as  the  middle  command,  to  unite  man  to  God. 

It  is  part  of  the  moral  law  and  therefore  perpetual. 

"When  the  sabbath  was  cast  aside  : 

1.  The  house  of  God  was  turned  into  a  stable. 

2.  The  Bible  was  paraded  through  the  streets  on  an  asS. 

3.  And  then  was  consumed  upon  a  bonfire. 
It  is  a  rest  for  cattle  as  well  as  for  man. 

The  sabbath  is  necessary  for  the  body,  the  mind,  and  the  so^il. 

He  who  seeks  to  desecrate  the  sabbath  is  an  enemy  tc  God  and  a  foe  tc 

man. 
Man  is  born  for  eternity  as  well  as  for  time. 

It  is  necessary  that  he  should  be  instructed  in  the  language  of  eternity. 
The  Lord's  day  is  the  preparation  period. 
It  preserves  in  the  world  the  worship  of  the  one  true  God. 
To  banish  the  Christian  sabbath  is  to  banish  the  Christian  religion. 
Take  away  the  Lord's  da^  and  ignorance  and  crime  prevail. 
Take  away  the  sabbath  and  a  million  of  children  would  remain  untaught. 
ITie  sabbath,  like  the  earth,  is  the  Lord's,  and  so  ought  to  be  "  the  ful- 
ness thereof." 
Render  therefore  to  Caesar  the  things  that  are  Cesar's,  and  io  God  the 
things  that  are  God's ;  and  give  not  to  Cffisar  that  which  belongs  to 
God,  nor  to  God  that  which  pertains  to  Cassar. 
Nothing  is  lost  by  serving  God,  nothing  is  gained  by  defrauding  Him. 
A  little  damaged  com  may  spoil  the  contents  of  a  whole  granary. 
Bo  temperate  in  ah  things  ;  add  not  for  selfishness  the  night  to  the  day, 

nor  the  sabbath  to  the  week. 
Jewish  and  Christian   sabbaths  are  the  morning  and  evening  services 

to  God. 
The  commandment  that  relates  to  the  sabbath  is  blended  with  nine 

others,  all  of  perpetual  obligation. 
The  command  to  reverence  the  Sabbath  day  was  written  by  the  finger  of 

God ;  was  written  on  tables  of  stone  and  laid  up  in  the  ark. 
The  other  precepts  were  written  by  the  hand  of  Moses. 
They  were  written  on  less  endurable  materials,  and  laid  up  by  the  side 

of  the  ark. 
The  sabbath  was  one  of   the   seven   commandments   enforced  by  the 
penalty  of  death. 

KOTES. 


XIV.] 


ON    ST.    LUKE. 


43 


The  observance  of  the  sabbath  is  based  upon  reasons  which  embrace  tho 

whole  earth. 
The  day  is  changed  but  the  worship  of  God  is  preserved. 
The  sabbath  was  from  the  beginning  of  time,  for  many  nations  regarded 

the  seventh  day  as  holy  who  could  not  have  had  their  knowledge 

from  ]\Ios.e8. 
It  is  the  means  appointed  by  God  of  imparting  religious  instruction  to 

the  great  mass  of  mankind. 
The  sabbath  does  not  enjoin  the  seventh  day  of  the  week,  but  the  seventh 

part  of  our  time. 
The  sabbath  was  man's  first  day  and  God's  seventh. 
Neither  morning  nor  evening  is  mentioned  in  relation  to  the  seventh  day, 

thus  showing  it  to  be  a  symbol  of  the  eternal  sabbath. 
Its  holy  origin  is  seen  in  the  holy  character  of  its  observers. 
Therefore  a  voice  from  heaven  says,  Eemember  to  keep  holy  the  sabbatli 

day. 
It  is  called  by  the  Jews — the  Day  of  Light. 
It  is  called  by  the  Africans — the  Day  of  Silence. 
It  is  called  by  the  Cree  Indians-  -the  Praying  Day. 
It  is  called  by  the  Early  Christians — the  Queen  of  Days. 
A  man  seventy  years  of  age  has  had  ten  years  of  sabbaths. 
The  Christian's  sabbath  is  a  path  that  leads  to  the  Celestial  City. 
It  is  a  revolving  light  to  save  from  shipwreck. 
The  sabbath  is  a  blessing  of  Paradise  lent  to  earth,  and  to  be  enjoj^ed  in 

Heaven. 
The  sabbath  is  spent  by  many  in  settling  their  accounts. 
The  Day  of  Judgment  will  be  spent  in  the  same  manner. 


Several  uncial  MSS.  read  vib;  rj  j3ov?,  which  ia  the  reading  of  the  Coptic  version 
followed  by  Clemens  of  Alexandi-ia,  Kuinoel,  Trench,  Wordsworth.  Alford  adopts  thi:i 
roftuinp;  in  preference  to  that  of  the  Vulgate,  and  of  the  Textus  receptus.  If  this  is  the 
ti^ue  reading,  our  Lord's  words  would  mean, — If  a  son,  or  even  an  ox  should  faU  into  a  pi.' 
on  the  Sabbath  day,  ye  would  release  them  ;  how  much  more  should  I  heal  my  son,  and 
the  crcLture  of  my  hand  who  has  faUeu  into  a  worse  calamity.  The  Textiis  licccptm 
ovo<s  retained.  Elzevir,  Slier,  Oosterzee,  Campbell. 


6.  And  the;/  could  not  answer  him  again  to  these  things. 


Oouldnot.     Christ  is  "justified  when  He  speaks,  and  clear  when  Ht 
judges."     Ps.  li.  4. 


NOTES. 


ME3IORAKDA. 


ME3IORANDA. 


44 


SUGGESTITE    C0M:.IENTAEY 


TCHAP.  XIY, 


A  home  thnist,  whicli  could  not  be  parried. 

Answer.    Before  they  would  not,  now,  emphatically  they  could  not. 

Noue  was  shameless,  or  irrational  enough,  to  reply. 

Conscience,  as  well  as  the  intellect,  is  silenced,  by  Christ's  reasoning. 

Impotent  silence,  1.  From  animosity.     2.  Perplexity.     3.  Disd-ain. 

We  are  bound  to  save  a  neighbor's  life,  why  not  his  so%il  ? 

Lesson  to  ministers — Let  them  not  wonder  if  their  labors  seem  disregarded 

and  lost  upon  an  ungodly  world. 
Even  Christ's  perfect  life  and  divine  wisdom  failed  to  move  the  hearts  of 

sinners  hardened  in  unbelief. 
They  were  unable  to  answer  Hivi,  though  they  continued  to  lay  snares 

for  Him,  and  at  last  crucified  Him. 
"The  servant  is  not  greater  than  his  Lord" — If  they  persecuted  the 

Truth  incarnate,  they  will  persecute  all  of  the  truth. 


ai/jw.    Cancelled  by  OotUrzee.  Cod.  Sinai. 
Phaa-isee.  Norton, 


Passage  not  nttered  id  the  house  of  the 


7.  IT  And  he  put  forth  a  parable  to  tlwie  which  were  bidden,  when  he  marked  haw  they 
chose  out  the  chief  rooms;  saying  unto  them. 

Parable.     Parables  are  truths  taught  by  symbols. 

Like    "the  pillar   of    the   cloud,"   they   are    light  to  the  Israelites  but 

darkness  to  the  Egyptians. 
The  parables  in  the  Gospels  are  27  in  nwmber. 
The  parables  utter  the  verj'  words  of  inspiration. 
The  names  given  to  them  are  of  human  origin. 
Oat  of  the  27  parables  delivered  by  our  Lord,  17  of  them  were  spoken 

within  three  months  of  His  death. 
There  are  two  classes  of  parables.— 1.  The  Prophetical.   2.  The  Historical. 
The  unexplained  parables  may  be  interpreted  by  those  that  are  explained. 
The  first  of  the  prophetical  parables  is  that  of  the  Sower. 
The  last  is  the  parable  of  the  Talents. 
The  first  of  the  historical  is  that  of  the  King  taking  an  account  of  hia 

Debtors. 

NOTES. 


CHAP, 


XIV.] 


ON    ST.    LUKTS, 


'The 


The  last  is  that  of  the  Pharisee  and  the  PubKcan. 

Out  of  the  27  parables,  12  of  them  have  the  same  expi^ssioa,  viz. : 

Kingdom  of  God  is  likened  unto." 
Having  the  same  introduction,  we  imagine  that  they  all  refer  to  the 

same  subject. 
That  is  to  the  Kingdom  spoken  of  by  Daniel. 

The  mysteries  of  the  Kingdom  are  the  truths  relating  to  that  Kingdom. 
The  truths  of  the  Christian  faith  are  shadowed  forth  by  the  parables. 
We  Icam  that  the  present  state  of  the  world  ia  a  mixed  state,   and  the 

forthcoming  state  is  that  of  separation. 
The  separation  once  made,  is  made  for  ever. 

Parable.     Drawn  from  outward  usages  but  relating  to  the  inner  life. 
To  the  strife  for  precedence  going  on  at  the  table.     Luke  iv.  23  ;  v.  36. 
It  seems  rather  to  be  an  admonition  than  a  comparison. 
When   the   wicked   were    before  Him,  our  Lord  did  not  keep  silence. 

Psa.  xxxix.  1-2. 
His  miracle,  an  image    'f  '•piritu.l  truth ;    His  parable  completes  the 

lesson. 
He  points  out  the  means  of  cure  for  men's  spiritual    di'opsy— their 

ambition  and  insatiable  self-seeking. 
Marked.     Heathen  taught  the  gods  disregarded  the  common  actions  of 

life. 
The  Lord,  doubtless,  was  found  among  the  humblest  in  the  room. 
Hiimility  becon^es  the  family  table  as  well  as  house  of  God. 
Virtue  appears  the  brighter  for  shining  out  of  obscurity. 
His  seeming  undue  severity  caused  by  their  fierce  hostility. 
Chief  rooms.    See  Luke  v.  29.    (A  plate  illustrating  the  ancient  table.) 
Gr.  chief  ^?aecs ;  the  middle  place  in  each  couch,  which  was  the  most 

honorable. 
"Only  by  pride  cometh  contention."     Prov.  xiii.  10. 
The  brilliant  company  invited  were  characteristically  proud. 
No  one  invited  the  Lord  to  take  the  highest  seat. 
He  calmly  waits,  but  His  voice  hushes  their  tumultuous  strivings. 


"  Chief  room."     At  the  time  our  Translation   was  made  the  words  "room"  auil 
"place  "  were  used  as  synonymous  terms.    Thus  in  Shakespeare — 

"  Lucentio,  you  shall  supply  the  bridegroom's  place, 
And  let  Bianca  take  her  sister's  room.'' 
iroa.To/cAio-ias.     At  a  great  feast  there  would  bo  many  of  these  triclinia,  or  sets  of 
three  couches.     Among  the  Romans,  and  probably  among  the  Jews,  the  "  chief,"  not  tho 


NOTES, 


ME3IORANDA. 


MEMORANDA, 


d6 


SUGGESTIVE    COMMENTARY 


[chap.  XIV. 


"  hi,jk<:8t,'   "place"  was  the  centre  of  each  couch;   the  most  honored  of  aU  was  the 
centre  of  the  centre  couch.    Viigil.  Mn.  i.  698  :— 

•' Aureii  composuit  sponda,  mediamque  looavit." 
efeAeYoi/To.    Were  choosing  out.  Trench. 


8.  When  thou  art  hidden  of  any  man  to  a  wedding,  sit  not  down  in  the  highest  room; 
lest  a  more  honourable  man  than  thou  he  bidden  of  him ; 

When.     At  times  sin  needs  to  be  openly  reproved. 

Wedding.     Luke  v.  34.     No  wedding  on  this  occasion  ;  introduced  out 

of  courtesy. 
An  entirely  different  kind  of  banquet  noted  in  the  following  parable. 
The  words  condemn  externals  but  lay  bare  heart  sins. 
Sit  not  down.     After  a  solemn  blessing  how  shameful ! 
A  petty  contention  on  the  holy  sabbath  about  their  several  seats. 
The  Lord  condemns  the  internal  disposition  betrayed  by  external  acts. 
The  morbid  and  restless  dedre  of  the  creature  for  the  better  place. 
Highest  room.    Chiefest  place — couches  reserved  for  honoured  guesta. 
The  traly  humble  man  esteems  all  others  more  honourable  than  himself. 
The   Lord  fathoms   depths   which   the   self-sufficient  Pharisees  would 

conceal. 


"  Wedding." 
teast.  Bengel. 


Oar  Lord  delicately  avoids  personality,  by  naming  a  diflerent  kind  of 


9.  And  he  that  bade  thee  and  him  come  and  say  to  thee,  Oive  this  man  place;  and 
thou  begin  with  shame  to  take  the  loioest  room. 

And  him.       The   dignity,   and  degrees   of  dignity,   depend  on  tlie 

invitation. 
Give.     Observe,  He  does  not  say  "  Friend,"  as  in  verse  10. 
Our  Lord's  gracious  words  are  for  types  and  warnings. 
They  remind  us  of  our  frequent  humiliations  in  social  life. 
Place.     Men  instinctively  resist  one,  thiiisting  himself  forward. 
Shame.     To  be  the  last  is  not  disgraceful  except  to  the  ambitious. 


NOTES. 


OH  A  p.    SI  v.] 


ON    ST.    LUKE. 


47 


Our  Lord  openly  reproves  the  vanity  of  the  Pharisees. 

Shame  generally  attends  the  proud  person. 

Envy  is  ever  seeking  to  humble  his  vanity. 

Dread  of  having  pride  punished  oft  mistaken  for  humility. 

Lowest  room.     Not  merely  lower,  but  lowest  of  all. 

Thus  humbled,  he  takes  the  external  place  of  humility. 

Only  igrwminious  to  one  striving  to  be  highest. 

Pride    will    bring    him    low,    but    honor   upholds    the    humble.      Prov. 

xxix.  23. 
"  Stand  not  in  the  place  of  great  men."     Prov.  xxv.  6-7. 
Custom  of  reclining,  rendered  this  more  conspicuous,  than  our  changing 

chairs. 
The  standard  of  honor  is  changed,  the  instant  the  bridegroom  enters. 
There  is  a  shame  and  contempt,  which  is  everlasting.     Dan.  xii.  2. 


MEMOBANT>A. 


ipel  marks  the  remote  consequence  resulting  from  ^  KeK\r,fji.(voi  the  immediate  con- 
sequence. In  earlier  Greek  the  optative  would  have' been  employed  instead  of  the 
indicative.    So  in  John  xv.  S;  Eph.  vi.  3.   Webster's  Syntax. 

Aos.  Our  Lord  intentionally  omits  the  respectful  (i>i\e.  Friend.  Jews  often  dis- 
puted about  the  honors  of  feast.  Josephus.  Heathen  strove  thus.  Plutarch,  Epicte- 
tJis,  Ovid,  Terence,  Cicero,  Seneca,  Wetstein.  "  LowesV  Three  men  were  bidden  to 
a  feast.  One  sat  highest,  for  said  he,  "  I  am  a  prince  ;  "  the  other  next,  for  said  he, 
"  I  am  a  wise  man  ;  "  the  other  lowest,  for  said  he,  "  1  am  an  humUe  man.'"  The  king 
seated  the  humble  man  highest,  and  the  prince  lowest.  Light/oot. 


10.  But  when  thoti  art  bidden,  go  and  sit  down  in  the  loioest  room  ;  that  when  he 
that  bade  thee  cometh,  he  may  sap  imto  thee,  Friend,  go  up  higher:  then  shalt  thou 
hate  worship  in  the  presence  of  them  that  sit  at  meat  with  thee. 

Go,     Readily,  cordially,  not  with  affected  or  constrained  humility. 
Lowest  room.     He  who  intentionally  sets  himself  above  one,  may  be 

forced  to  give  wa}'. 
Some  by  a  show  of  great  humility,  display  greater  vanity. 
Lowest  room,  as,  1.  It  suits  best  among  thy  fellow  guests.      2.  Master 

best  pleased.     3.    Feast   most   refreshing,     4.  Thence   reach   honor 

soonest. 
Friend.     This  endearing  appellation  will  be  given  at  judgment,  to  all 

those  who  humble  themselves  for  His  sake,  in  time. 


NOTES. 


MEMORANDA. 


48 


SUGGESTIVE    COJIMENTARY 


[OHAP.  3UV. 


Said  to  the  modest,  not  the  conceited  guest. 

The  choicest  jewels  are  found  in  darkest  mines. 

"  Kings  and  priests  unto  God,"  found  among  the  despised  of  earth. 

Go.     Gr.  having  gone,  i.  e.  do  it  with  alacrity. 

The  glory  coming  from  God  alone,  deserves  the  Christian's  ambition. 

Worship.     Gr.  glory,  honor,  in  the  old  English  sense  of  respect. 

Our  Lord  sanctions  the  effort  to  gain  the  respect  of  others. 

"  A  good  name  is  rather  to  be  chosen  than  great  riches."      Prov.  xsii.  L 

True  religion  ever  softens  and  refines  the  manners. 

♦'Ornament  of   grace  imto    thy  head,   and  chains   about  thy  neck." 

Prov.  i.  9. 
This  parable  contains  deep  spiritual  truth. 

He  who  bids  the  soul  to  the  marriage  feast  is  Christ,  the  Bridegroom. 
He  comes  to  us  with  this  word  of  confidence,  Fiiend. 
To  those  walking  in  humility  He  says.  Go  up  higher. 
He  calls  to  higher  life,  to  advancement  in  holinees. 
At  death  He  calls  to  a  higher  position,  from  earth,  to  the  Kingdom  of 

glory. 


So^a.  Tho  motive  here  appealed  to  is  the  desire  of  respect  and  honor,  which  may 
therefore  be  lawfuUy  entertained,  Mark  xiv.  9.  Much  injury  is  done  from  indiscrimi- 
nately decrying  all  actions  -which  proceed  from  inferior  motives.  W.  d:  W. 

Glory  or  honor,  at  the  revision  of  the  ancient  version,  synonymous  with  worship. 
Alexander.  In  WycliffcS  translation  of  John  xii.  26,  we  find—"  If  ony  man  serve  me, 
my  fadir  schal  worschip  hym ; "  where  our  translation  has— "Him  will  my  Father  honor." 

The  same  use  of  the  word  appears  in  Spencer  .— 

"  Elfin  born  of  noble  state, 
And  muclde  worship  in  his  native  land." 

The  verb  "  to  worship  "  is  constantly  used  in  the  N.T.  in  the  sense  of  to  do  honor  or 
reverence,  more  especially  with  respect  to  the  Eastern  custom  of  prostration  before  a 
Bnperior.  Compare  Matt.  ii.  2 ;  xviii.  26 ;  Mark  xv.  19.  The  word  is  used  in  the  Book  of 
Common  Prayer  of  the  Church  of  England,  in  a  similar  sense.  In  the  Marriage  Service, 
the  bridegroom  is  required  to  say  to  the  bride,  "with  my  body  I  thee  worship."  Se& 
Trench's  Select  Glossary. 


11.  For  whosoever  exalUth  himself  shell  be  abased;  andhethathumbUth  himself  shall 
be  exalted. 

Whosoever.     Gr.  every  one :  a  lesson  often  and  impressively  repeated. 
Exalteth  himself.    The  exaltation  of  self,  the  essential  spirit  of  the 
Phariseeg. 

NOTES. 


OHAP.  XIV.] 


ON    ST.    LUKE. 


49 


Many  are  exalted  without  seeking  it  on  their  own  part. 

"  God  resisteth  the  proud,  but  giveth  grace  to  the  humble."     Jas.  iv.  (3. 

The  carnal  prefer  momentary,  to  substantial  and  eternal  glory. 

Abject  cringing  before  men,  regardless  of  a  higher  Master's  favor. 

Indolent  indifference  to  a  higher  or  lower  seat,  is  not  humility. 

He  who  presses  forward,  is  repelled  ;  the  retiring,  advanced. 

This  typified  in  common  life,  has  its  consummation  in  judgment. 

The  ambitious   request  of  Zebedee's  sons  excited  the  jealousy  of  the 

ten.     Matt.  xx.  24. 
The  humility  of  Abraham  towards  Lot  avoided  a  bitter  dispute.      Gen. 

xiii.  9. 
Believers  thus  "  put  to  silence  the  ignorance  of  foolish  men."     1.  Peter 

ii.  15. 
"  Humble  yourselves  therefore  under  the  mighty  hand  of  God."     1.  Pet. 

V.  G. 
Abased.     "  Only  by  pride  cometh  contention."     Prov.  xiii.  10. 
"  Hence  come  envying  and  bitter  strife  in  your  hearts."     Jas.  iii.  14. 
"Hence  come  iightiuqs  and  wars  among  nations."     Jas.  iv.  1. 
Eumbleth.     This  removes  the  vexation  of  pride  and  envy. 
No  suspicion  of  being  slighted  torments  the  lowly  in  heart. 
Our  dependence  upon  God  is  a  ground  for  self-abasement. 
Our  Saviour's  example  in  washing  the  disciples'  feet.     John  xiii.  5. 
AngcU,  "  veiling  their  faces  with  their  wings,"  teach  the  same  lesson. 

Isa.  vi.  2. 
•'  In  lowliness  of    mind,  let  each  esteem  others  better  than  himself." 

Phil.  ii.  3. 
"  Let  this  mind  be  in  you,  which  was  in  Christ  Jesus."     Phil.  ii.  5. 
Humility  is  called  the  queen  of  the  Christian  graces. 
Abraham,  Moses,  Job,  David,  Daniel,  and  Paul  eminently  humble. 
The  root  of  humility,  knowledge  of  one's  unworthiness. 
Job    (xl.  4.)    "  I  am  vile,"   Paul  (1.   Tim.  i.  15.)    I  am  "  the  chief  of 

sinners." 
Whosoever  exalteth  himself  because  of  his  merits,  the  Lord  will  abase. 
He  who  hiunbleth  himself,  on  account  of  his  mercies,  the  Lord  will 

exalt. 
The  road  to  the  honors  of  heaven  passes  at  all  times  through  the  gate 

of  humility. 
The  promise  is  not  to  him  who  endeavors  to  appear  lowly  before  men, 

but  to  him  who  is  lowly  in  heart  before  God. 
Humiliation  is  the  way  to  humility,  those  desiring  humility  must  not 

shiiuk  from  humiliation. 


NOTES, 


2IEM01iANDA. 


MEJSIOBANDA, 


Z'O 


SUGGESTIVE    COMMENTARY 


[chap.   XIV, 


Humility  is  first  among  the  beatitudes,  lilie  charity,  "  it  never  faileth." 

It  accompanies  the  Christian  into  glory,  where  in  its  highest  exercise  it 
will  be  "  made  perfect." 

Humility  to  be  rightly  exercised  must  be  rightly  understood. 

It  is  the  negation  of  self-love  and  self-conceit. 

It  is  the  noblest  species  of  self-denial. 

It  gains  grace  and  floimshes  by  grace. 

To  sink  from  Christian  motives  in  humbleness  of  mind,  is  to  rise  in 
celestial  glory : — 

Highest  when  it  stoops  lowest  before  the  Holy  glory. 

It  is  a  grace  graciously  bestowed  upon  the  lowly. 

Humility  is  unable  to  gaze  at  itself,  it  is  oft  unknown  to  its  possessor. 

Moses  wist  not  that  his  face  was  radiant. 

In  nalm-e,  trees  laden  with  the  finest  fruit,  bend  lowest  to  the  ground. 

The  valley  fructifies  while  the  mountain  top  is  sterile. 

Self-distmst  is  the  daughter  of  Humility. 

The  sufiiciency  of  my  merit  is  to  know  that  my  merit  is  not  sufficient, 
Augustine. 

Humility  gives  her  glory  to  God. 

Pride  takes  her  glory /rom  man. 

Humility  is  Mary's  posture  at  Christ's  feet. 

Humility  is  to  the  graces  of  the  Christian  what  holiness  is  to  the  attri- 
butes of  the  Deity,  the  beauty  and  perfection  of  them  all. 


"Abased."  So  thought  not  Rabbi  Simeon.  Being  asked  why  he  took  his  seat 
between  the  king  and  queen,  replied :— "  Exalt  Wisdom,  and  she  shall  exalt  thee."  Sirach. 
Prov.  iv.  8.  Elsley,  Lightfoot.  He  fathoms  those  depths  of  character,  crovping  out  in 
spiritual  &m.  Olshausen.  Reproduction  of  Prov.  xxv.  6,  7,  with  chaste  simplicity  and 
proverbial  tersenesg.  Brown.  What  does  God  do?  Humbles  the  proud,  and  exalts  the 
lowly,  JEsop. 


12.  IT  Then  said  he  alto  to  him  that  hade  him,  When  thou  makeit  a  dinner  or  a  supper, 

call  not  thy  friends,  nor  thy  brethren,  neither  thy  kinsmen,  nor  thy  rich  neighbours; 
lesl  they  also  bid  thee  again,  and  a  recompense  be  made  thee. 

Bade  him.     Our  Lord  warns  His  host  against  making  a  feast  to  obtain 

favor  of  men. 
He  saw  a  brilliant  company  invited  on  this  occasion. 
He  would  have  us  lift  up  and  befriend  the  poor  and  miserable. 
Friends.     Call  not  thy  friends  only. 


NOTES. 


CHA.P.  XIV.] 


ON    ST.    LUKE. 


CI 


The  interpretation  must  be  limited  ;  He  did  not  mean  that  it  was  wrcnrj 

to  show  hospitality  to  relatives  and  friends. 
Higher  Gospel  love  ennobles  the  natural  ties  of  affection. 
He  suffers  invitations  growing  out  of  natural  or  social  ties  to  rest  on 

their  ovyTI  merits. 
He  teaches  inviting  one's  friends  to  a  banqiiet,  is  no  act  o!  charity. 
Such  feastings,  to  the  prejudice  of  the  poor,  cannot  be  innocent. 
He  would  not  encourage  profuse  expenditure  on  the  poor. 
Such  unwise  charity  fosters  mendicancy  and  idleness. 
Louis  king  of  France,  daily  fed  120  poor  at  his  palace  gates. 
St.  Iledtcitj  of  Poland,  daily  fed  900  poor  at  her  door. 
"  If  any  will  not  work,  neither  let  him  eat."     2.  Thess.  iii.  10. 
Rich  neighbors.        Fashionahle  costly   feasting  of   professors,    con- 
demned. 
Exclude  the  satiated  rich,  invite  the  humble  poor. 
Former  esteem  not  feasting,  because  of  their  sumptuous  fare  at  home. 
"Send   portions   unto  them   for   whom   nothing  is   prepared."       Noh. 

viii.  10. 
Recompense.     This /ear  of  being  feasted  in  return  is  unknown  to  the 

world. 
Who  wishes  his  acts,  bad  and  good,  to  he  righteoushj  recompensed? 
Most  desire  all  they  give  or  lend,  quickly  repaid  with  interest. 
An   ardent  panting,   for  things  present,  betrays  want   of  faith  in  the 

future. 
Many  oppress  out  of  avarice,  as  though  there  was  vo  resurrection. 
The  priucii^le  is,  a  poatiwnenwnt  of  our  expectations  of  reward,  to  another 

world. 
Only  that  friendship  whicli  has  religion  fov  its  basis  will  endure  to  all 

eternity. 
Sishop  Hooper  had  his  board  of  poor  men,  who  were  daily  served  by  four 

at  a  mess,  with  wholesome  meats  before   he   would   sit   down  to 

dinner. 
"  It  is  more  than  probable,  that  our  Lord  had  observed  the  Pharisees 

prone  to  make  sumptuous  feasts  to  which  from  pride,  ambition,  and 

ostentation,  they  invited  the  wealthy  and  honorable ;  his  counsel 

therefore  to  his  host  was  peculiarly  suitable,  especially,  if  he  were 

like  the  chief  persons  of  his  sect,   deficient  in  works  of  charity. 

Davidson. 


"(SrtW."     Implying  the  Phaiiaoe'a  motive  was  oistentatinn.  Andrews,    Sftarov.— 
NOTES. 


3IEM011ANDA, 


ME3IORANDA. 


52 


SUGGESTIVE    COMMENTARY 


[chap.  XIY. 


1.  Breakfast.  2.  Noon-day  meal.  S.  Principal  feast  or  banquet.  Amenities  of  social  ties, 
He  leaves  in  their  own  place.      He  himself  enjoins  a  better  class  of  invitations.  Bcngel. 

(^lo^'ei — to  speak  loudly  or  clearly,  /nij  ^uivei,  i.e.  prefer  mercy.  On  this  mode  of 
teaching  the  paramount  importance  of  a  particular  duty,  by  comparing  it  with  another, 
by  means  of  a  prohibition  or  negative,  see  Matt.  is.  13. 

Kal  yeini]Tai  croi  avTano&o^a.. — "Hospitalem  esse  remuneraturis  affectus  est  avaritiae." 
Ambrose  in  Wordsworth.  No  rebuke  to  the  host.  Ebrard.  He  could  expend  his  hospi- 
tality in  a  better  manner.  Stier.  Love-feasts  traced  to  this  parable.  Van  Hengel.  The 
Lord's  words  here  are  sublimely  earnest,  when  He  declares  that  the  only  goal  of  lionor, 
worth  the  name,  is  the  resurrection.  Stier, 


13.  But  when  thou  makest  a  feast,  call  the  poor,  the  maimed,  the  lame,  the  blind: 

Feast.     Ought  to  be  feasts  of  love. — Slander  often  ihe  first  dish  served. 
Poor.     Pious  poor,  princes  in  need,  with  a  kingdom  in  reserve.      Matt. 

V.  3. 
Their  very  poverty  leads  Christians,  like  Jesus,  to  befriend  them. 
Arabs  frequently  after  feasting,  invite  the  poor  to  finish  the  remains. 
They  invite  them  "  in  the  name  of  God,"  to  come  and  share. 
Oui*  Lord  teaches,  if  a  man  is  able  to  entertain  his  equals,  he  is  equally 

able,  and  therefore  bound,  to  feed  the  poor. 
"  He  that  giveth  to  the  rich,  shall  surely  come  to  want."     Prov.  xxii.  16. 
Many,  like  Ahasuerus,  spread  their  tables  to  gratify  vanity.     Est.  i.  3. 
To  entertain  the  poor,  is  to  receive  Christ.     Matt.  x.  40. 
"  The  poor  shall  never  cease  out  of  the  land."     Deut.  xv.  11. 
He  endorses  kindness  to  the  poor,  as  part  of  religion.     Matt.  xxv.  42. 
"  They  would  that  we  should  remember  the  poor."     Gal.  ii.  10. 
Maimed.      Charity  to  the    humble,    recompensed  on  earth  by  their 

prayers. 
The  humbler   our  brother  is,  so  much  the   more   does    Cheist    come 

through  him  and  visit  ua.  Ghrijsostom. 
The  Ai'abs,  when  they  kiU  a  sheep,  dress  the  whole,  and  call  in  their 

neighbors  a-nd  the  poor.      Thus  the  sequel  of  the  parable  is  quite  in 

harmony  with  oriental  manners.  Burder. 


Soxhv. — Religious  feasts.  Michaelis,  Bosenmuller.  AH  Mnda  of  hospitalities.  SloorH' 
field,  avatrripov';. — From  Tnjpocu,  to  mutilate.  This  has  been  common  for  ages  with 
lower  classes  of  orientals  under  despots,  to  avoid  military  conscription.  Hence  the  term 
poltroon,  from  poUice  truncato.  This  act  is  often  performed  by  Turkish  and  Egyptian 
parents  on  their  infants.  Chardin. 


NOTES. 


CHAP.  :av.] 


ON    ST.    LUILE. 


58 


KaAi'i,  simply  ;  not  ^liivn,  fonnally  invite,  a.3  iu  verso  12  ;  the  latter  is  more  pompous 
and  formal.  Bcngel. 


ME3IORANDA. 


14.  And  thou  shalt  be  biassed;  for  they  cannot  recompense  thee:  for  thou,  slialt  be 
recompensed  at  the  resurrection  of  the  just. 

Blessed.     Gr.  means  mo7'e  titan  happy.       It  expresses  deep  abiding 

bliss,  such  as  God  Himself  enjoys. 
"  Send  portions  unto  them  forwLom  nothing  is  prepared."     Neb.  viii.  10. 
"I  have  not  eaten  my  morsel  myself  alone."     Job.  xxxi.  17. 
Dorcas,  in  making  garments  for  tbe  poor,  a  sermon  on  kindness.     Acts 

ix.  39. 
"  This  is  tbe  fast  I  have  cbosen,  Deal  thy  bread  to  tbe  bimgry."     Isa. 

Iviii.  6-7. 
Sumptuous  entertainments  no  recomi^ense  iu  the  world  of  woe.     Luke 

xvi.  23. 
One  thinks  himself  happy,  in  purchasing  the  friendship  of  a  great  person. 
We  venture  much  upon  deceitful  hopes,  but  here,  Christ   Himself  is 

security. 
WThat  we  "  give  to  tbe  poor,  we  lend  to  tbe  Lord."     Prov.  xix.  17. 
Cannot  recompense.      We  should  not  be  disappointed  and  troubled 

at  not  receiving  a  recompense  from  men  on  earth. 
Bather  should  we  be  troubled  when  we  receive  it,  lest  we  learn  to  look 

for  reward  on  earth,  and  so  lose  tbe  reward  of  heaven.  Chrysosiom. 
Recompensed.      Tbe  essence  of  true  piety  is  the  principle  of  self- 

sacrificiug  love. 
Whatever  is  done  from  this  principle  will  be  acknowledged  amidst  the 

solemnities  of  the  last  great  day. 
In  charity  let  tbe  streams  be  seen,  but  tbe  fountain  concealed. 
While  blessing  others,  we  are  ourselves  blessed. 
A  good  man  will  not  enjoy  that  which  no  one  shares. 
Do  not  so  do  good  that  men  may  thank  your  death-bed,  and  not  you. 

Bishop  Hall. 
At  death  all  is  lost  save  that  which  we  have  given  away. 
The  heathen  moralist  says — "  Wish  well  to  all,  and  do  good  only  to  your 

friends." 
The  Christian  rule  is — "Do  good  to  all,  especially  to  the  bou-sehold  of 

faith." 
A  good  man's  praise  is — he   dispensed  \v.b   goods ;    not,  be  left  tbeuj 

behind  him. 


NOTES. 


3IE3IOBANDA. 


>-4 


SUGGESTIVE    COMMENTARY 


[chap.  XIV. 


The  cLeerful  giver  is  the  giver  beloved. 

Chrisliau  charity  says  to  God. — Is  it  not  of  Thine   own   I   give  uuto 

Thee  ? 
I  am  a  pensioner  of  the  divine  bounty,  is  the  language  of  the  man  of  God. 
Kindness  shall  not  lose  its  recompense,  is  the  language  of  God  to  Ilia 

servants. 
Heaven  not  a  state  of  simple  hai^piness. 
It  depends  essentially  on  present  character.     Gal.  vi.  7. 
It  is  the  unfolding  of  piety  here,  result  of  divine  grace. 
The  bursting  of  the  flower,  the  ripening  of  the  fruit. 
Believers  find  themselves  at  liome  in  heaven. 
The  company,  coiujenial ;  its  services, /a?m7iar. 
Resurrection.     Our  Saviour  discriminates  between  the  first  and  second 

resurrection.     Eev.  xx.  5. 
The  docti-ine  of  the  resurrection,  the  peculiar  glory  of  the  New  Testament. 
No  distinct  traces  of  it  are  found  in  the  scriptures,  until  the  time  of 

Isaiah. 
In  Daniel,  twiligLt  gives  way  to  a  noon-day  revelation.     Dan.  xii.  2. 
Sadducees  alone,  of  the  Jews,  denied  this  doctrine.     Acts  xxiii.  8. 
If  the  soul  can  survive  death,  Jehovah  can  give  it  another^ body.      Matt. 

xxii.  29. 
Jewish  conceptions  of  the  future  state,  were  quite  gross.      Matt.  xxii.  30. 
The  relation  of  the  spiritual  to  tlie  earthly,  as  that  between  the  seed  and 

plant.     1.  Cor.  xv.  37. 
laul  intimaies  the  risen  body  needs  no  nourishment.     1.  Cor.  vi.  13. 
Jews  believed  the  wicked  would  not  rise  ;  corrected — Acts.  xxiv.  15. 
Christ  represented  as  the  author  of  the  resurrection  of  the  just. 
Believers  have  good  cause  to  rejoice  like  Paul.     2.  Tim.  iv.  8. 
The  righteous  only  will  share  in  the  first  resurrection.   Eev.  xx.  6. 


avacTTatrei.  The  distinction  between  first  and  second  by  Jews,  here  endorsed. 
Olshauscn.  Kev.  ix.  5  ;  1.  Cor.  xv.  23  ;  1.  Thesa.  iv.  16.  Our  Lord  distinctly  asserts  li 
frst  resurrection,  otherwise,  "  of  the  just,"  would  be  vapid  and  unmeaning.  Al/ord.  The 
dead  in  ChrUt  shall  rise  Jirst,  and  be  first  judged  and  rewarded.  Wordsworth.  The 
celebrated  passage,  Job.  xix.  25,  does  not  refer  to  the  doctrine  of  the  resurrection.  Calvin-, 
Gnilius,  Lc  Clerc,  Patrick;  Warhurton,  Kennicott,  Doderlnn,  Dathe,  Eichhorn,  Jahn, 
De  Wettc,  Uosenmuller,  Henke,  Knapp.  Strabo,  Cicero,  Salliist,  Juvenal,  Seneca  speult 
ivitb  uontumpt  of  the  resurrection  or  future  state.     At  the  bar  of  the  Senate  of  Borne,  it 


NOTES, 


CHAP.  XIV.] 


ON  ST.    LUKE. 


C5 


v.aR  publicly  pronouueed  idle  and  extravagant.  "Mors  omnium  dolorum  et  salutis  et 
finis  est."  Post  mortem  nihil  est  ipsaque  mors  nihil.  Seneca,  Pliny,  Nat.  His.  VirgU 
toaches  a  future  state,  rather  as  a  poetic  fancy,  than  sober  creed.  Homer's  Elysium 
differs  but  little  from  Phtegethon.  Vbj^ses  is  discontented.  Tiresias  prefers  the  realms 
of  humanity.  Agamimnon  waiU.  .^jax  is  still  implacable,  ^c/iii/es  would  rather  live 
in  poverty  on  earth,  than  reign  in  cteniity.  Hercules  is  disconsolate.  No  belief  of  the 
body  ri.suig  ever  seemed  to  have  entered  the  mind.  "  Just."  Kthioal,  not  Pharisaical 
Eonse.  Oosterzee.    Eemuneration  from  God  and  man,  seldom  come  together,  fitter. 


15.  IT  And  when  one  of  them  tluit  tat  at  meat  with  him  heard  thete  tkinga,  he  said  untO 
him.  Blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  Ood. 


31E3101tANDA. 


The  present  feast  seems  to  have  been  a  sumptuous  entertaJument. 
These  things.     The  Jews  held  the   kingdom  of  God,  would  begin  with 

a  splendid  feast. 
Blessed.     His  words  have  an  undertone  of  earth. 
The   true  future  felicity  has  another  source,   viz.    sin  forgiven.       Ps. 

xxxii.  1.     And  holiness  imparted.     Matt.  v.  8. 
Jews  beUeved  their  birth  infallibly  secured  heaven  to  them. 
Hence  the  self-complacency  and  secimty  of  the  speaker. 
It   sounds   like    Balaam's    wish    to    die   the    death   of  the  righteoTje. 

Num.  xxiii.  10. 
It  is  not  enough  to  pronounce  the  godly  blessed ;  each  one  must  strive  to 

be  godly. 
Eejecting  present  offers,  he  wishes  to  be  happy  at  last. 
Great  truths  are  often  uttered  by  those,  not  of  the  truth. 
Heaven,  an  everlasting  banquet  that  never  ends,  where  plenty  relgna. 
Fulness,  instead  of  creating  satiety,  awakens  only  delight. 
The  call  of  earthly  appetite,  strong,  but  soon  appeased. 
To  eat  bread  is  a  well-known  Hebrew  idiom,  for  to  share  in  a  repae*, 

whether  it  be  at  an  ordinary  meal,  or  at  a  sumptuous  feast. 
Bread,  of  the  Kingdom  of  God,  is  God  Himself. 
This   man  longs  for  it  as  if  afar ;    yet   the  very  Bread  of    Life  was 

reclining  before  him.  Augustine. 
"  I  am  the  living  bread  that  came  down  from  heaven."     John  vi.  51. 
Open  not  thy  mouth,  but  thine  heart.  Augiistine. 
By  union  with  Cueist,  the  soul  is  eternally  nourished. 
Men  ever  count  it  a  transcendent  honor  to  eat  at  a  kiug'a  banquet. 

Anyelg,  at  this  feast,  will  make  it  a  banquet  indeed. 

» 

NOTES. 


ME3IORANDA, 


56 


SUGGESTIVE    COMMENTARY 


[chap.  XIV. 


Kingdom.     It  implies  the  restoration  of  the  eartli  to  its  Eden  state. 
Nothing  like  malice,  deceit,  or  scorn  can  be  traced  in  these  words. 
Following  parable  expresses  the  mere  loorldly  feelings  of  this  class. 


"  One:'  One  of  the  rich  friends  of  the  host.  Oosterzee.  ^dyeTai.—X  Jew,Trith  gioss 
Kens  of  a  splendid  bsinquctoijicsh,  fish,  fowl,  anA  ^vine,  kept  from  the  creation  of  the 
world,  &c.  Gill.  Sensible  of  mere  animal  feasting,  he  speaks  of  spirituals.  Braune.  Joj-ful 
enthusiasm.  Olshausen.  A  vague  wish  of  an  indolent  man,  desirous  of  saying  something; 
when  religion  was  the  subject.  Sticr,  To  close  remarks  unpleasant  to  the  host.  Oosterzee. 
Not  a  carnal  Pharisaic  spirit.  Lange.    A  holy  frame  seized  him.  Bcngel. 

"Blessed."  Meanwhile  let  us  enjoy  ourselves  here,  without  too  much  of  discourse. 
8Uer.  Happy  for  him  who  lives  to /ea««  in  the  kingdom.  Bahrdt.  VHiat  blessedness, 
Bven  to  feel  this  foretaste  !  MiUler ;  a  i*ish  to  fare  well  at  last,  while  rejecting  present 
invitations.  Brown.  "  Kingdom."  Messiah's  reign  on  earth.  Campbell.  The  restoration 
of  tho  eirthto  its  primitive  blessedness.  Olshausen. 


16.  Then  raid  he  unto  him,  A  certain  man  made  a  great  supper,  and  bade  many. 

Said  He.     This  parable  a  reply  to  the  words  expressed  in  the  preceding 

verse. 
Our  Lord  teaches  that  only  those  shall  share  the  banquet  who  obey  the 

message  God  has  sent. 
At  the  same  time  He  corrects  the  notion  of  the  Jews,  that  only  their 

nation  would  be  admitted  to  partake. 
Certain  man.       Our    Lord    here  speaks   of    the    Almighty  Father 

as  man. 
"When  God  is  represented  as  executing  judgment  on  account  of  sin,  He 

is  usually  spoken  of  under  the  figure  of  a  raging  animal. 
When  His  love  and  mercy  are  revealed  He  is  spoken  of  as  a  man. 
"When  man  approaches  nearest  to  God,  he  is  nearest  the  nobUity  of  his 

own  nature  as  it  was  when  unfallen. 
Supper.      It  was  in  the  evening,  often  the  last  hour. 
Most  important  meal  among  the  Greeks  and  Komans. 
Man's  perception  and  relish  for  heavenly  things  yerj  faint. 
They  are  therefore  presented  under  inviting  images. 
Gospel   as   a  banquet: — 1.   Abundance   variety   and    richness  cf   He 

blessings. 
2.  Their  suitableness  to  our  spiritual  wants. 
a.  High  satisfaction  nni  perfect  enjoyment  they  yield. 

m 

KOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


67 


Great  supper.     The  Cliristian  dispensation  and  celestial  glory  are 

spoken  of  as  a  supper. 
It  was  in  tbe  latter  days  of  tke  -world,  in  fulness  of  time,  Christ  came. 
It  is  at  the  end  of  our  life  and  of  the  world  we  receive  the  full  enjoyment 

of  bliss. 
It  is  a  Slipper — no  toil  or  trial  after,  we  shall  rest  from  oiir  labors. 
Provisions  of  gi^aee  only  limited  by  the  soul's  capacity. 
Great,  because  of  the  greatness  of  Him  who  has  prepared  it — God. 
Great,  because  for  the   whole  world — "Preach   the    Gospel  to  every 

creature." 
Great,  because  of  the  company — the  Holy  Trinity,  angels,  and  saints. 
Great,  because  of  its  duration — it  will  be  an  eternal  feast. 
Great,  because  tbe  place  of  joy  and  re-st — "  They  are  before  the  throne." 
Great,  because  purchased  at  a  great  price — the  blood  of  Christ. 
Great,  in  the  mercy  and  love  which  hath  prepared  it  for  those  so  un- 
worthy of  it. 
Great,  in  its  excellence — "  Eye  hath  uo.t  seen,  nor  ear  heard,"  &c. 
Bade.     Gr.  a  technical  word  for  inviting  to  a  festival. 
God  calls  men  by  various  ways  and  at  various  times. 
At  one  time  His  voice  is  heard  without  us  ;  the  teaching  of  nature,  the 

preaching  of  His  Word,  the  ways  of  His  providence. 
At  other  times  the  Spirit  s-tirs  the  soul  and  draws  the  heart. 
This  parable  is  to  be  understood  in  unison  with  the  invitations  of  Isaiah 

Iv.  1,  and  with  the  parable  of  the  marriage  feast,  Matt.  xxii. 
Many.     Christ  invited  the  whole  nation  to  a  ^^  feast  for  all  people." 

Isa.  XXV.  6. 
Invitations  now  are  as  free  as  the  provisions  are  boundless. 
If  men  labor  Christ  says,  "  Come  unto  Me,  I  will  give  you  resty     Matt. 

xi.  28. 
Are  men  thirsting?    "Let  them  come   unto    Me  and    drink."      John 

vii.  37. 
Are  men  hungry?  "  Come  and  buy  wine  and  milk,"  &c.     Isa.  Iv.  1. 
All  are  welcome — "  Him  that  cometh  I  will  in  no  wise  cast  out."    John 

vi.37. 


3IE3IORANDA. 


EKaXccre. — Called.  (cX^orei  ayCa — 2.  Tim.  i.  9.  kXtJcis  toO  9eov — Kora.  sJ.  29.  (tX>)<re«as 
eiTovpat'Lov — Heb.  iii.  1.  avut  KAno-ews-^Phil.  iii.  14,  calling  from  on  high,  or  "high 
calling."  Stier.  The  announcement  and  inward  impulse  to  enter,  not  compulsory. 
Olshittisen. 


NOTES. 


ME3IORAN  DA. 


58 


SUGGESTIVE    COMMr.XTAr.T 


[ca.VP.  XIV. 


17.  And  tent  TiU  servant  at  supper  time  to  say  to  them  that  were  bidden,  Come  ;  for  all 
things  are  note  ready. 

nis  servant.     This  does  not  hint  a  slight  of  their  invitations. 
Having  accepted,  this  second  notice  was  customary. 
Merely  to  tell  the  guests  they  were  expected  then  to  come. 
Invited  guests  were  summoned  while  the  dishes  were  coming  in. 
Having  no  markets  the;,  supplies  depended  on  chance. 
Jesus  in  the  form  of  a  servant  invites  the  hungry  of  our  race. 
Supper  time.     Gr.  hour.     Prophets  first,  then  .John  bade  them. 
In  Old  Testament  light,  a  distinguished  testimony  to  .Jesus'  digniUj. 
Come.     Preachers,  evangelists,  and  apostles  invite  guests. 
The  more  pressing  the  invitation  the  greater  the  guilt. 
The  great  repast  :• — 1.  Lovingly  prepared  ;    2.  Urgently  offered ;    3.   Un« 

thankfully  rejected  ;  4.  Still  open  to  acceptan.ce. 
None  must  come  with  money  in  hand  or  thoughts  of  worthiness. 
"  Ho,  every  one  that  thirsteth,  come  ye," — this  is  our  only  title.  Isa.  Iv.  1. 
All  things.     The  fulness  of  time  had  come  m  the  mission  of  Christ. 
Kingdom  of  Heaven  was  set  up,  and  world  at  its  height  of  wickedness. 
Ready.     The  Gospel  ministry  and  ordinances  are  hei'e  noted. 
Church  open  day  and  night ;  reign  of  the  Spirit  begun. 
"  Now  is  the  accepted  time,  now  the  day  of  salvation."     2.  Coi\  vi.  2. 
"  Eat  0  friends,  drink  abimdantly,  0  beloved."     Song  Sol.  v.  1. 
Invitation  to  prayer,  the  return  of  sacred  seasons  and  sabbath  bells. 
Bible  blessings,  eternal  hopes  and  fears. 
Afflictions,  troubles,  and  blessings  invite  manldnd  to  come. 
God  the  Father  is  ready  to  receive — "  lie  ye  reconciled  'f.o  God." 
God  the  Son  has  died  for  all  and  opened  the  new  ond  living  way. 
God  the  Spirit  is  willing  to  lead  and  sanctify  ail  who  will  come. 
"  Wisdom  hath  mingled  her  wine  and  furnished  her  tables."   Prov.  ix.  2. 
"  The  Father,  Son,  and  Holy  Ghost, 
Is  ready  with  their  shining  host ; 
All  heaven  is  ready  to  resound ; 
The  dead's  alive  !  the  lost  is  found." 
"  The  blood  which  is  to  cleanse  you  is  already  shed ; 

The  Spirit  that  is  to  renew  you  is  ah-eady  poured  out ; 

God  is  reconciled  and  is  ready  to  receive  you  ; 

Nothing  is  wanting  but  that  you  come  and  fiU  the  place  prepared  fox 
you." 


"  Hit  tcrvant."     Not  all  eervantH.  Heuhner  on  the  Vocator.    The  servant  reprpsenta 
rwe  spirit,  one  measaye ;    but  not  uecessaril;  one  and  the  eame  person.     Tho  three 


NOTES. 


CHAP.  XIY.J 


ON- 


TO 


mosBoges  were  delivered  (1)  by  John  the  Baptist  and  our  Lord :  (2)  by  onr  Lord  and  thfi 
Apostles ;  (3)  by  tke  Apostles  and  those  who  caiuo  after  then).  A'/onl.  Observe  tho 
Buccessive  steps :  verse  17,  to  say  to  them  that  were  bidden;  verse  21,  bring  in  the  poor; 
verse  23,  compel  those  who  are  in  the  hirjhioays  liengcl. 

"Messengers  aie  sent  to  in\-ite  the  guests  to  a  Hindoo  feast;  when,  not  only 
relations,  but  all  persons  of  the  sanie  division  of  caste  in  the  neighbourhood  are  invited. 
A  refusal  to  attend  is  considered  a  great  affrout."  In  the  Kast  aii  invitation  to  a  feast, 
to  be  held  sincere,  requires  to  be  repeated  twioe  or  thrice. 


18.  And  they  all  tvith  one  consent  hepan  to  make  excuse.    Thefir&t.  said  unto  him,  1 
have  bought  a  piece  of  ground,  and  I  must  needs  go  and  see  it:  I'pra])  tJiee  have  mc 

excused. 

Consent.     Not  in  the  Greek,  but  understood. 

This  is  the  key-note,  resolving  not  to  go  to  the  feast. 

As  though  their  refusal  had  been  preconcerted. 

Not  the  act  of  the  leaders  of  the  Jewish  churcli  only. 

The  excuse  they  made  is  in  the  heart  and  on  the  lips  of  all  -who  reject 
Christ. 

Many  are  bidden,  but  it  is  a  painful  fact,  vianij  reject  the  offer. 

Excuse,  The  art  of  mahing  excuses. — 1.  An  ancient  art.  2.  A  uni- 
versal art.     3.  An  unavailing  art.     4.  A  perilous  art. 

Their  excuses :  numerous,  worthless,  ruinous. 

Each  one  pretends  to  be  hindered  only  '■'just  now  " 

He  professes  when  these  obstacles  are  removed,  he  will  most  certainly 
come. 

But  all  aa-e  held,  by  the  Master,  to  be  refusers. 

When  they  call,  then  the  Master  will  refuse.     Prov.  i.  2. 

Ashamed  to  avow  his  refusal,  he  begs  to  be  excused. 

Christ  foretells,  the  heirs  of  the  kingdom  will  reject  this  banquet. 

Idleness,  pleasure,  and  jvide  great  obstacles  to  s.alva-tion. 

I  have  bought.  Implies  eagerness  for  gain,  as  is  usual  in  a  new 
transaction. 

Gospel  demands  seldom  interfere  with  life's  weighty  affairs. 

The  bargain  complete,  his  request  was  simple  rudeness. « 

Not  in  the  spirit  of  Ahab,  demanding  the  vineyard  by  violence. 

None  are  kept  away  by  an  occupation  not  in  i^sc/f  sinful. 

Yet  all  become  smtul,  when  interfering  with  higher  objects. 

His  spint  is  Nebuchadnezzar's. — "  Is  not  this  great  Babylon  ">"  &c.  Dar>. 
iv.  oO. 

"  The  lust  of  the  eye,  ?.nd  the  pride  of  life,"  snares  for  the  soul.  1.  John 
ii.  i«i. 


3IEMORANDA. 


NOTES. 


MEMORANDA. 


60 


SUGGESTIVE    COMMENTAET 


[chap.  SIV. 


"  Those  laying  house  to  house,  and  fieH  to  field."    Isa.  v.  8. 

A  frivolous  excuse  satisfies  couscienco  ;  his  lands  could  not  change. 

There  may  be  conviction  of  duty,  without  inclination. 

Lawful  mercies  often  prove  fatal  hindi-ances. 

In  the  career  of  covetousncss,  desires  kindle  by  their  oicn  action. 

It  is  hard  to  cany  a  full  cup  even. 

Piece  of  ground.   A  morsel  of  earth  outbalances  a  crown  and  tingdom. 

He  prefers  the  flesh-pots  of  Egypt  to  angels'  food,  on  the  way  to  Canaan. 

Now-a-days  men  spealc  loftily  of  material  interest  and  enterprise. 

Endless  schemes  of  imiirovement  steal  away  our  relish  for  heaven. 

The  excuse  of  this  man  is  not  that  whi(;h  indicates  scornful  rejection. 

It  is  the  language  of  those  who  neglect  or  are  indifferent  to  the  invitation. 

The  source  of  this  indifference  not  hardness  of  heart,  wilfully  refusing. 

It  is  the  deadening  effect  of  lawful  possession  of  good  things  of  this  life. 

The  parable  is  not  du'ected  against  possession  of  land,  piursuit  of  trade, 

or  married  life. 
But  against  those  who  make  these  gifts  of  God  snares  to  their  souls. 
I  must  needs  go  and  see  it.      This  is  all  the  man  of  the  largest 

possessions  can  do ;  he  cannot  keep  them. 
He  can  but  see  what  holds  him  in  slavery,  but  which  he  cannot  hold. 
I  pray  th'ee  have  me  excused.      He  wishes  not  to  offend  the  giver 

of  the  feast. 
His  words  are  humble,  but  he  gives  iip  eternal  riches  for  temporal. 
This  is  the  common  temper  which  loses  salvation  by  neglect. 
Like  many  who  have  no  time  for  religion,  and  yet  trust  to  find  mercy  at 

last. 
Like  all  sinners,  he  clings  to  the  belief  there  is  something  in  liis  case 

different  from  other  men. 
Hence  he  prays  to  he  excused.     A  wretched  prayer,  whereby  the  Kingdom 

of  God  is  rejected. 
The  parable  shows  salvation  lost  through  three  things. — 1,  the  care  of 

possessions ;  2,  the  care  of  business  ;  3,  the  care  of  domestic  Ufe. 


oirb  /Olio?,  snpply  vvtifiT)?.  Benrjel,  OWkavsen,  Alford,  Wordsworth,  yciiftij?  /3owA^y 
intent.  AH  the  refusals  proceeded  from  one  spirit;  the  love  of  the  world  destroyed  the 
wi.sh  for  spiritual  thingsi.  W.  rf>  W. 

afphv.  The  priest.^,  by  cultivating  the  land,  cling  to  power  over  the  people.  Oxen 
refer  to  earthly  rulers,  Psa.  xxii.  Striving  after  earthly  honors.  Luther.  1.  To  the 
tenants,  who  cultivate  the  land.     2.  The  Pharisees,  who  ■were  violent  as  oxen.     3.  Thg 


NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


61 


Sadduceea,  who  were  entirelycftmal.  Her5«r(7,  1.  Pleasures.  *i.  Indnstry.  8.  Sensuality. 
Sepp.  " Bought"  {riyopatra).  Purchase  comploted.  Doddridge.  Mean  to  purchase. 
Jioeenmullcr,  Kuinoel.    Purchase  co-nilitioiial.  Wetitein. 

e^e  fif  TrapTjTTju.fVoi'. — "  Whatever  may  be  tlie  case  with  others,  who  fan  and  ought 
to  come,  I  am  obliged  to  ask  tbse  to  excuse  me."  The  applicant  does  not  wish  to  dctiu-h 
himself  from  his  lord,  .he  wish^es  to  be  considered  hia  friend  and  dependent,  but  on 
terms  of  his  own.  Wordsworth 


19.  And  another  said^  I  have  bought  five  yoke  of  oaen,  and  I  go  to  prove  them  :  Iprny 
thee  have  me  excused. 

I  have  bought.     The  number  need  not  perplex  us. 

Elisba  was  found  by  Elijah,  ploughing  with  twelve  yoke  of  oxen.    1  Kings 

xix.  19. 
Familiarity  with  the  yoke,  tested,  before  the  bargain  is  completed. 
It  was  the  care  and  anxiety  of  business,  which  filled  his  soul. 
Our  Lord,  speaking  of  Sodom,  notices  these  very  things. 
He  purposely  omits  all  mention  of  their  sin. 
Things,  innocent  in  themselves,  absorbing  the  soul,  become  sins. 
He  alludes  to  no  open  sin,  committed  in  the  days  of  Noah. 
Prove  them.     Better,  poor  sinner,  test  thine  o\Yn  heart,  than  these 

oxen. 
The  first  excuse  is  of  something  to  do,  the  next  apology  of  something  to 

enjoy. 
Excused.     Many,  bearing  a  heavy  yoke  of  lust,  are  slaves  to  earth. 
All  innocent  employments,  cease  to  be  such,  causing  us  to  forget  heaven. 
They  all  acknowledge  it  is  their  duty  to  come  some  time. 
This  man,  a  type  of  the  great  mass  of  men  who  blindly  sacrifice  salvation, 

fc5r  the  world,  without  having  proved  it. 
They  barter  heaven  for  the  brief  enjoyment  of  earth,  and  when  they 

seek-to  prove  those  things  they  have  gained,  they  find  them  unreal, 

jieeting,  delusory. 


"  Oxen."  Wielding  the  whip  over  oxen  may  denote  ambition,  jropevofiou. — ^I  stti 
now  on  my  way,  when  only  about  to  do  part.  Oofterzee.  (x^  J"-^  Tropijrrj/xeTOv  is  poibaps 
U.  Latinisin. — E.ccusatum  me  habeas.  Periphrastic  tenses  are  often  formed  with  the 
purticiple  aud  exw.  Thus  oiTi/iao-a?  tok  avSpa  ex^i,  having  dishonored  the  man,  he 
oontinuea  to  dishonor.  Webster's  Syntax. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


62 


SUGGESTIVE    COMMENTARY 


[chap.  XIV. 


20.  And  another  taid,  I  have  married  a  wife,  and  therefore  I  cannot  eome. 
Married.     First  excase  is  pride ;  second,  business  ;  third,  pleasiire. 
"  See  you  not  that  I  have  a  feast  of  my  own,  why  trouble  me  then  with 

yours?  " 
The  others  said,  "  I  pray  thee,"  conscious  of  a  poor  excuse. 
Tho  last,  without  a  coui-teous  denial,  blindly  refused. 
The  first  year  the  bridegroom  was  excused  from  going  to  battle.    Dent. 

xxiv.  5. 
For  the  same  Croesus  excused  his  son  from  a  hunting  party. 
"If  any  man  come  to  Me  and  hate  not  his  wife  and  children,"  &0. 

Luke  xiv.  26. 
"  It  remaiueth  that  they  who  have  wives,  be  as  though  they  had  none." 

1.  Cor.  vii.  29. 
The  sin  is  not  in  having  lawful  things,  but  in  unduly  loving  them. 
I  cannot.     A  mUd  form  for  I  ivill  not. 
His  pretended  inability  is  merely  an  evasion. 
Affection  to  relatives  a  frequent  stumbling-block  to  duty. 
"  The  woman  Thou  gavest  me,"  was  Adam's  excuse  for  sin. 
Marriage,  the  most  sacred  and  binding  of  all  earthly  relations. 
"  He  ought  to  have  come  and  brought  his  bride  with  him."  Henry, 
Fersistently  refusing,  he  should  have  come  without  her.     ' 
Apart  from  her,  he  knoivs,  thinks  of,  cares  for  nothing. 
The  thorough  men  of  the  world  are  ever  ready  with  the  ir  excuses. 
The  mai-riage  tie,  which  ought  to  help  toward  salvation,  often  ruins  it. 
Husband  and  wife,  both  rejecting,  lay  the  blame  on  each  other. 
Threatenings,  allurements,  example,  ridicule,  shut  partners  out  of  heaven. 
Ties  of  unsanctified  affection  in  eternity  become  living  chains  of  fire. 
Mutual  blessings  in  time  may  be  mutual  tormentors  in  eternity. 
Some  co\i.rteously ,  others  rudely,  reject  the  offers  of  mercy. 
Our  Lord  discriminates  between  possessions  and  pleasures  of  the  world. 
Domestic  comfort  and  ease  are  often  as  great  a  hindrance  as  riches. 
In  an  untroubled  life,  often  a  more  subtle  temptation  than  in  a  more 

active  career. 
Sloth  and  ease  deaden  the  powers  of  man,  and  leisure  becomes  a  snare. 
Perhaps  it  is  to  this  he  refers  when  he  says,  "  I  cannot  come." 
"  I  have  no  longer  the  power,  since  I  have  not  the  desire  to  accept  God's 

offers." 
Home  and  friendship  weave  their  own  web  of  entanglements. 
The  parable  teaches  us  the  common  hindrances  to  salvation  : — 
1.  Ambition,  and  the  pride  of  worldly  position,  and  the  care  which 
property  brings. 

NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


63 


2.  Avarice,  and  the  engrossing  anxieties  of  gaining  the  riches  we  desire. 

3.  The  ease  and  comfort,  the  quiet  enjoyments  and  pleasures  of  life. 
Not  that  any  of  these  is  necessarily  evil,  or  essentially  a  hindrance  to 

the  Christian. 
But  there  is  nothing  so  innocent  as  may  not  he  perverted,  and  made  tho 
meany  of  hardening  the  heart  against  God. 


The  first  alleges  an  avaymt^—he  must  go  and  see  his  land ;  the  second,  not  so  much 
BR  this,  only  his  own  plan  and  purpose— n-opeu'onai ;  tho  third,  not  so  much  as  either  of 
these,  but  rudely  asserts  ou  ouVa/xai  {i.e.  ov  j3ouAo/u.ai.)  iKSe'tv.  Alford. 


MEMORANDA. 


21.  So  that  sen-ant  came,  and  shewed  hu  lord  these  things.  Tlien  Vie  master  of  thi 
house  being  aiup-tj  said  to  his  servant,  Go  out  quickly  into  the  streets  and  lanes  of  the 
eity,  and  bring  in  hither  the  poor,  and  the  maimed,  and  the  halt,  ami  the  blind. 

Shewed.     The   servant  told    his    lord  how  his    message    had    been 

received. 
Not  a  single  spiritual  chief  of  the  Jews  joined  the  Saviour. 
The  sei-vant  had  no  power  to  excuse  them,  he  could  only  tell  his  Lord. 
Beyond  the  prerogative  of  any  minister  to  grant  such  a  prayer. 
Ministers  must  give  account  of  the  reception  of  their  ministry. 
They  mourn  at  the  Mercy  Seat,  "  if  no  man  regarded."     Prov.  i.  24. 
•'  "Who  hath  helieved  our  report,  and  to  whom  is  the  arm  of  the  Lord 

revealed  ?  "    Isa  liii.  1. 
Angry.     A  proof  he  had  invited  them  with  the  utmost  sincerity. 
There  is  a  line  beyond  which  mercy  turns  to  vengeance. 
He  sware  in  His  wrath   that    they   should   not  enter  into  His  rest;. 

Heb.  iii.  11. 
Grace  despised,  like  Esau's  birthright,  is  grace  forfeited. 
"  God  is  angry  with  the  wicked  every  day."     Psa.  vii.  11. 
Go  out  quickly.     God  the  Giver  of  the  feast  about  to  illustrate  TTi'b 

parable. 
Expedition  and  importunity  should  hasten  our  efforts. 
In  the  similitude,  it  implies  before  the  banquet  grows  cold. 
The  rich  spread  table  of  grace  is  not  to  be  prepared  in  vain* 
Shows  the  ardor  of  redeeming  love  for  sinners. 
The  work  of  grace  among  Israel  was  limited  to  time. 
The  call  to  the  Gentiles  extends  over  centuries. 

Impending  eternal  peril  threatens  the  rejecters.  •'  v- 

Streets,  lanes,  the  residences  of  the  common  peopiCt 


NOTES, 


MEMORANDA. 


64 


BUGGESTIVE    COMMENTAIlV 


[OHAP.  XIV. 


First,  broad  avenues ;  second,  nanow  alleys. 

"We  must  not  wait  for  the  wTctchcd  to  come  to  the  house  of  God. 

Streets  represent  the  poor  witliout  shelter  or  dwelling. 

The  down-trodden  millions  degraded  throughout  the  East. 

PuUicans  and  sinners,  half  heathen  in  their  midst. 

When  the  Pharisees  rejected  Him,  He  turned  to  the  multitude  on  their 

way  to  the  feast. 
When  the  rich  refused  to  hear  Him,  the  common  people  heard  Him 

gladly. 
When  the  nilers  crucified  Him,  He  desisted  not  from  His  work  of  mercy, 

but  spent  His  dying  breath  in  blessing  the  penitent  thief. 
Poor  :  who  are  destitute  of  spiritual  riches,  poor  in  spirit. 
Maimed,  halt.     The  world  a  vast  hospital  of  incurables. 
Self-righteous,  rich  in  their  own  virtues,  are  passed  by. 
He  calls  publicans  and  sinners,  whom  the  Pharisees  called  "  cursed.*^ 

John  vii.  49. 
Great,  wise,  and  proud  who  "  thanked  God  they  were  not  as  other  men," 

passed  by. 
The  parable,  before  historic,  now  becomes  prophetic. 
He  had  founded  a  church  with  room  for  Gentiles  and  Jews. 
Even  heathen  should  become  "fellow  citizens  of  the  household  of  God." 
Spiritually  maimed,  "  If  thy  hand  offend  thee,  cut  it  off."     Mark  ix.  43. 
Under  transforming  grace,  common  beggars  become  kings. 
Christ's  condescension  to  them,  should  enlist  our  compassion. 
Blind ;  therefore  powerless  to  help  themselves,  und  for  that  reason, 

more  distrustful  of  themselves. 
Those  who  know  that  they  are  blind. — These,  with  all  their  sins,  enter 

the  Kingdom  of  God  before  the  proud  and  confident  Pharisee. 
Bring  in.     Not  as  in  the  previous  class, — call. 
Those  to  be  brought  in  stood  in  need  of  help. 
He  does  not  say,  as  in  the  case  of  the  next  class, — compel. 
The  poor  and  destitute,  those  who  have  nothing  to  trust  to,  need,  as  a 

class,  no'compulsion. 
Our  Lord  teaches, — 1.  That  he  rejects  no  one;  that  he  calls  all  mankind 

to  share  in  His  mercy,  and  to  receive  His  salvation. 
S.  That  none,   however  laden  with   sins,   however  wretched,   however 

broken  and  crushed,  need  despair ;  He  calls  such  cspeciallij  to  His 

Kingdom. 
D  God  is  aiigry  with  those  who  come  not  to  His  supper,  how  much  more 

BO  with  those  'who  not  only  do  not  come  thnnselves.  but  hinder  othoK 

from  coming  ?  Denton. 


NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


65 


3IEMORANDA. 


Omit  cKeicos.  Alford,  Tisehendorf,  Cod.  Sinai.  TrXareias. — Nations  among  -which 
the  Jews  were  dispei-Rcd.  Vers.  Oer. 

"  The  poor."  A  twofold  calling  of  the  Gentiles.  Gerlach.  Greeks  and  Romans,  then 
the  barbaiians.  Itoos.  Jews,  not  proselytes  from  the  heathen.  Liseo,  Pablicans  and 
sinners.  Oosterzee, 


22.  And  the  servant  said.  Lord,  it  U  done  as  thou  host  commanded,  and  yet  there  is 
room. 

The  servant.     Eepresentative  of  all  Gospel  ministers. 

It  is  done.     Faithful  ones  respond  to  their  weighty  responsibility. 

"  They  watch  as  they  who  must  give  account."     Heb.  xiii.  17. 

It  will  be  a  sad  report  for  those  who  refused  their  invitation. 

There  is  room.     Not  the  lord,  but  the  servant,  speaks  of  the  room. 

1.  A  condemnation  of  those  who  ought  to  come. 

2.  Allurement  to  those  desiring,  but  daring  not  to  come. 

3.  A  warning  to  ministers  never  to  cease  inviting. 
God's  servants  always  take  counsel  of  their  Master. 

Remaining  faithful.  Paradise  would  have  been  too  narroio  for  man's  seed. 

Noah's  preaching  obeyed,  the  ark  had  been  too  small  for  the  saved. 

But  the  Gospel  feast  has  room  for  all  mankind  believing. 

Though  there  is  room,  the  banquet  hall  is  not  empty. 

The  multitude,  robed  and  palmed,  "  no  man  could  number."    Rev.  vii.  9. 

They  are  watching  and  longing  for  wandering  ones  to  join  them. 

"  The  Spirit  and  the  Bride  say,  Come."     Rev.  xxii.  17. 

1.  There  is  room  in  the  mercy  of  God,  for  He  is  gracious. 

2.  There  is  room  in  the  merits  of  Christ,  "  His  blood  cleanseth  from  all 

sin." 

3.  There  is  room  in  the  Grace  of  the  Spirit — He  enlightens  the  darkest 

mind. 

4.  There  is  room  in  the  Church  of  Christ  on  earth. 

5.  There  is  room  in  Heaven — saints  and  angels  will  welcome  you. 
"  In  My  Father's  house  are  many  mansions."     John  xiv.  2. 
Every  place  shows  the  Kingdom  of  Heaven  is  for  the  poor  in  spirit. 
Although  the  mansions  and  stars  of  Heaven  are  numbered,  yet  in  the 

Saviour's  heart  there  is  room  for  all  who  will  come. 
Pro\-ision  will  never  be  wanting  while  God  ig  the  Host. 


"  There  is  room."     On  some  occasions,  so  numerous  are  the  guests  that  there  is  no' 
roorii  for  tbem  to  sit  in  the  court  of  the  person  who  makea  the  feast,  and  a  lai'ger  room 


NOTES, 


MEMORANDA. 


60 


SUGGESTIVE    COMMENTAKY 


[chap.  XIV. 


is  therefore  borrowed.  "  It  is  done."  Servant  did  cot  wait  for  the  second  command, 
but  of  hia  ovm  accord  had  done  it.  Meyer.  Oosterzee.  "  Room,"  expresses  the  longing 
that  should -fill  ministers'  hearts,  to  see  the  Master's  table  filled.  Brown.  Grace  will 
endure  a  vacuum,  as  little  as  nature.  BengeU 


2.S.  And  the  lord  said  unto  the  servant,  Oo  out  into  the  highways  and  hedges,  and  com- 
pel them  to  come  in,  that  my  house  may  be  filled. 

Highways.     The   broad   well  trodden  ways  of  the  world,  the  open 

notorious  sinners. 
The  Giver  of  the  Supper  anticipates  no  rejection  on  their  part. 
They  might  hesitate  to  approach  from  unworthiness  not  unwillingness. 
Christ's  ambassadors  urge  them  with  importunate  entreaties. 
Thus  angels  laid  their  hand  on  lingering  Lot  and  brought  him  forth. 
God  entreats   and  commands   "  all  men  everywhere  to  repent."     Acts 

xvii.  30. 
By  "  the  terror  of  the  Lord  we  persuade  men  "  to  repent.     2.  Cor.  v.  11. 
By  calamities  God  drives  men  to  seek  refuge  in  Christ. 
Penitent  publicans  and  harlots,  offscom-ing  of  earth,  are  welcomed. 
Homeless  aliens,  left  out  "  in  the  world,"  by  a  selfish  race.     Eph.  ii.  12. 
Orphans,  in  their  abandonment,  gladly  return  to  their  Father's  house. 
Hedges.     The  neglected  rustic  population,  or  perhaps,  secret  offenders 

against  God. 
Historically,  the  heathen  sunt  in  the  lowest  depths. 
It  contemplates,  prophetically,  the  great  work  of  missions. 
Direct  Gospel  offers  to  be  made  to  the  outmost  circles  of  humanity. 
The  invitation  which  was  first  addressed  to  the  higher  classes  is  now  ad- 

di'essed  to  the  lower. 
From  the  poor  dwellers  in  the  city  the  parable  passes  on  to  the  despised 

Gentiles  of  the  country. 
This  inviting  of  new  guests  sets  forth  the  grace  of  God. 
Grace,  which  embraces  the  most  distant  and  the  most  lowly. 
Compel.     The  Divine  urgency  of  Love  would  ivrest  all  from  ruin. 
Not  by  force  of  arms,  but  by  force  of  arguments ;  those  dragged  in  do 

not  come  in. 
To  prevail  on  by  prayers,  counsels,  and  entreaties. 
Every  other  kind  of  compulsion  is  opposed  to  the  spirit  of  the  Gospel. 
Persecution  is  inconsistent  with  the  principles  of  morality. 
It  is  not  doing  to  others,  as  we  wotild  that  they  should  do  unto  OB. 


NOTES, 


XIV.] 


ON    ST.    LUKE. 


67 


The  church  which  tolerates,  encourages,  and  practises  persecution  is  not 

the  Church  of  Christ. 
"The  weapons  of  our  warfare,  are  not  carnal,  but  mighty,"  &c.     2.  Cor. 

X.  4. 
It  shows  the  relative  position  of  the  humble  guest,  compared  with  the 

feast  of  the  exalted  householder. 
Knowing  their  unworthiness,  they  demand  urgent  pressing. 
With  the  zeal  of  Paul  for  Judaism,  but  let  it  be  for  Christ. 
No  dragooning  to  the  sanctuary,  but  forced  by  love. 

They  may  say  "we  homeless  wretches  are  no  company  for  such  a  feast." 
"I  cannot  go  to  that  high  table,  in  my  beggar's  garment. 
•  We  in  the  dusty  dreary  high  ways  have  no  dress  for  such  a  banquet" — 
The  Lord's  servants  are  to  say  "  I  cannot  carry  back  such  a  message  to 

my  Lord."     "  Thy  misery  is  no  hindrance,  such  as  thou  art,  I  am 

to  bring." 
It  represents  the  fears  of  the  sincere.     But  the  Divine  commission  says 

"  Take  no  excuse,  dispel  their  fears,  silence  their  objections." 
"  Bring  them  as  they  are,  think  not  of  preparation. 
"  Just  as  I  am,  without  one  plea,  but  that  Thy  blood  was  shed  for  me,  0 

Lamb  of  God  I  come." 
Mylaouse.     Heaven  no  tent,  but  a  palace'  "not  made  with  hands." 

2.  Cor.  V.  1. 
King  of  kings,  "  dwelling  in  light,  and  inhabiting  eternity."    Isa.  Ivii.  15. 
Many  mansions,  for  many  sons,  to  be  brought  to  glory.      John  xiv.  2. 
The  urgency  of  love,  excludes  none,  not  excluding  themselves. 
The  gi-eatness  of  His  grace,  and  urgency  of  His  love,  compel  men. 
Filled.     God's  grace  embraces  the  most  distant  and  lowly. 
He  who  provides  a  boundless  banquet,  shall  not  need  for  guests. 
"  Though  Israel  be  not  gathered,  I  shall  be  glorious."     Isa.  xlix.  5. 
The   unbelief   of   man  shall  not  make   God's  promises  void.      Eom. 

iii.  3. 
The  riches  of  Christ  inexhaustible,  as  they  are  unsearchable. 
Kote,  1.  I'he  mercy.     2.  Freeness.     3.  Efficacy,  of  the  Divine  calling. 


"Hedges."  Pertains  to  the  ceremonial  law.  iirennms.  The  Gentiles  without  law, 
the  pagani.  Denton,  Bengel.  avayKaaov,  to  compel,  io  force,  to  constrain,  to  constrain 
by  argument.  Liddell  &  Scott.  This  word  gives  no  warrant  for  violence  in  propagating 
reUgion.  Grotias,  Wordsworth.  Use  so  much  zeal  and  importunity  they  may  feel 
constrained  to  come  in.  Shows  the  power  of  the  Gospel  for  the  conversion  of  the 
heathen.  Theophylaet.     Moral  force.  Justin,  Tertullian,  Minutius,  Lactantius.    Com- 


NOTES. 


MEMOIiANDA. 


MEMORANDA. 


68 


SUGGESTIVE    COMMENTART 


[CECAP.  XIV. 


pulsion  to  heretics,  such  as  Donatists.  Augustine.  Press  them  to  come  in.  Doddridge. 
NVith  her  much  fair  speech,  -qvayKaaev,  she  compelled  them,  Prov.  vii.  21.  Importune 
them.  Frequently  used  by  the  Greelc  classics,  in  this  sense,  as  eogo  and  eompello,  in 
Latin. 

oLvayKa^eTai — was  compelled  or  persuaded,  by  the  Cnidians.  Tkucyd,  Lib.  viii.  "  I 
force  not ;  I  compel  not ;  but  each  one  I  make  lord  of  his  own  choice.  Wherefore  also  I 
say,  "  If  any  man  tvill."  Chrysostom.  God  does  not  compel  men  against  their  will,  but 
makes  tlsem  willing  to  come  to  Him.  Isa.  xxvi.  9;  Hag.  ii.  7.  Prosper.  Perhaps  an 
aUusion  to  infant  baptism.  Alford.  Such  were  His  preparations,  He  must  have  guests, 
if  H&made  them  of  stouea.  Lutlier, 


')A.  For  I  say  unto  you,  That  none  of  those  men  which  were  bidden  shall  tatte  ofmf 
supper. 

I  say.     Not  the  words  of  the  host,  but  God's  decree. 

Solemn,  well  known  emphasis,  hints  at  the  significance  of  the  parable. 

This  discourse  fitly  concludes,  with  the  personal  testimony  of  our  Lord. 

The  slight  echo  to  such  parable,  need  not  surprise  ns. 

None  of  those.     Gr.  not  one;  by  look  and  voice,  He  might  refer  to  the 

Pharisees. 
This  finally  excludes  from  the  feast,  those  refusing. 
Those  refusing  the  maiTiage  feast,  according  to  oriental  ideas,  rebels. 
After  the  final  rejection  of  Christ,  many  Jews  believed. 
But  theirs  was  the  same  faith  as  that  of  the  Gentiles. 
They  were  saved  not  an  Jeios,  but  as  believers  in  Jesus. 
Taste.     Those  hidden  who  refused,  shall  he  forbidden,  when  the  door  is 

shut. 
The  parable  here  becomes  prophetic.  He  utters  His  own  warning  to  those 

for  whom  He  had  spoken. 
Present  despisers,  shall  not  be  future  partakers. 
There  are  four  sorts  of  grace  granted  by  God  to  sinfiil  men. 
These  divers  kinds  of  grace  are  denoted  by  divers  words. 
l.^Sinners  invited;  verse  16.  '2.  Sinners  called;  verse  17.     3.  Sinners 

Irought;  verse  21.     4.  Sinners  compelled;  verse  23.     The  grace  of 

invitation  and  of  outward  call  is  insufficient,  Quesnel. 
My   supper.       A  majestic  turn  to  His  words   at  once  reveals  His 

meaning. 
"I  ALSO  HAVE  A  SUPPER,  which  I  AXD  My  Father  have  prepared." 
"  Ye  are  as  truly  called  to  eat  bread  in  the  Kingdom,  as  ye  eat  to-day  at 

1.his  table." 
Droppmg  the  metaphor.  He  proclaims  the  supper  "  His  own." 
Imiihcs  that  He  will  refuse,  when  they  ask  for  mercy. 

NOTES. 


CHAP,  xrv.] 


ON    ST.    LUKE. 


69 


For  even  mercy  may  be  sought  too  late.    Prov.  i.  24. 

Those  expected /rst  to  receive,  are  first  to  slight  the  offer. 

Those,  the  least  likely  to  value  it,  most  gladly  accept  it. 

From  the  1st  to  the  24th  verse  may  have  occun-ed  in  the  space  of  half 
an  hour. 

Three  epochs  noted,  1.  Gospel  preached  to  Jewish  rulers,  &c.  2.  To  the 
common  people.     3.  To  the  Gentile  world. 

God  offers  His  spiritual  gifts  to  all  mankind,  but  will  compel  no  man 
against  his  will  to  accept  offered  mercy. 

Those  who  receive  not  that  mercy,  do  so  by  their  own  deliberate  pre- 
ference of  the  world. 

No  excuse  which  men  may  offer  for  that  preference,  and  the  rejection  of 
mercy,  will  be  accepted  by  God.  Denton. 


"  1  My."  Speaker,  the  Saviour.  Kutnoel,  Stier,  Oosterzee,  Lord  of  the  feast. 
GrotiM,  De  Wette,  OUhausen,  Meyer,  vfulv  C"  You  ").  To  the  introduced  poor.  Bengel. 
To  the  messenger.  Stier.  The  transition  from  vtx.lv  to  the  eVeiVuv  of  the  parable,  gives  a 
still  keener  edge  and  delicacy  of  precision  to  the  Lord's  words.  Schleiermacher.  For 
these  scomers,  however  much  they  may  assume  to  be  men  of  understanding,  turn  away 
from  the  invitation  in  their  folly.  They,  contemning  the  poor,  will  see  themselves  passed 
by  in  the  eternal  banquet  of  mercy.  Stier. 


25.  IT  And  there  went  great  multitudea  with  him:  and  he  turned,  and  said  unto  them. 
Went.     It  is  evident,  He  had  left  the  house  of  the  Pharisee. 
IiTesolute  and  wavering,  they  did  not  openly  confess  Him. 
Multitudes.     Many  followed  for  love,  and  more  for  company. 
He  foresaw  that  multitudes  would  soon  fall  away  from  Him,  and  that 

multitudes  would  soon  cry  "  Crucify  Him." 
He  shows  them  that  He  reads  their  hearts  and  foresees  the  future. 
He  winnows  them,  as  Gideon  did  32,000,  to  300,  by  prophecies  of  trials 

and  tribulations. 
He  saw  where  there  was  an  indistinct  mclination  towards  Himself. 
In  the  Pharisees,  He  had  seen  aversion  ;  humility  wanting  in  all. 
Said.     He  summons  the  irresolute  hearers,  to  a  speedy  decision. 


"  Went."  His  final  journey  to  Jerusalem,  after  His  departure  from  Galilee.  Broicn. 
"Multitudes."  Breach  between  Him  and  Phaiisees  widened.  As  His  worda  become 
Bharper,  the  crowd  rallied  round  Him.  Andrews, 

27 


MEMORANDA. 


MEMORANDA. 


70 


SnOGESTIVE    COMMENTAKY 


[chap,  XIV. 


26.  J/ any  man  eome  to  me,  and  hate  not  his  father,  and  mother,  and  wife,  and  chiU 
Jren,  and  brethren,  and  sisters,  yea,  and  his  own  life  also,  lie  cannot  be  my  disciple. 

If  any  man.     Where  the  greatest  multitude  assembled,  there  at  times 

He  spoke  most  severely. 
Come.     Our  Lord  at  first  sight  seems  to  repel,  instead  of  attracting 

disciples. 
He  is  more  anxious  about  the  quality,  than  the  number. 
Hate.      Is  an  idiomatic  expression  for  loving   less.       Gen.  xxix.  31 ; 

Kom.  ix.  13. 
The  doctrine  of  Christ  does  not  permit  us  to  hate  even  an  enemy. 
That  no  such  thing  as  active  hatred  is  meant,  is  plain  ;  it  often  denotes 
that  which  is  an  inferior  degree  of  love,  when  contrasted  vdth  the 
love  shown  to  some  highly  favored  object. 
The  Son  of  Peace  enjoined  none  but  a  holy  hatred. 
Love  less.    Matt.  vi.  24  ;  Eom.  ix.  13  ;  Gen.  xxix.  30-31. 
We  are  not  often  called  actually  to  forsake  all  for  Christ. 
But  we  must  have  a  heart  ready  to  do  it.     Acts.  xxi.  13. 
He  who  finds  "  his  all"  in  Christ,  can  easily  give  up  all  for  Him. 
Jacob  did  not  hate  Leah,  but  preferred  Rachel. 
An  ungodly  thing,  to  hate  a  parent ;  literally  to  hate  one's  seZ/ impossible. 

Eph.  v.  29. 
He  who  serves  God  without  loving  Him,  builds  without  foundation. 
The  very  spirit  of  the  Gospel  is  love  even  to  our  enemies. 
Malevolence  toward  our  connections  is  not  even  hinted  at. 
A  Christian  wishes  his  friends  well ;  ready  to  do  them  good. 
Fidelity  to  Christ,  may  disobey  their  injunctions. 
Tc  thwart  t/ieir  inclinations,  reject  their  entreaties,  renounce  tftetr  society 

is  not  wishing  ill,  but  rather  lose  these  than  heaven. 
"  He  that  loveth  father  or  mother  more  than  Me,  not  worthy  of  Me." 

Matt.  X.  37. 
Thus  Moses  and  Abraham  parted  with  all  earthly  connexions. 
He  names  not  houses  and  lands,  for  ;philosophy  has  taught  men  to 

despise  them. 
Philip  of  Macedon  conquered  less  by  the  sword  than  by  gold. 
Mohammed  multiplied  his  converts  by  flattering  the  people. 
Our  Saviour  ensnares  no  one  by  foretelling  a  smooth  path  to  heaven. 
He  told — 1,  of  trials  and  comforts ;  2,  of  labour  and  reward  ;  3,  of  a  race 

and  a  prize  ;  4,  of  a  battle  and  victory. 
His  father.    When  duty  to  our  parents  comes  into  competition  with 
Christ — strongest  ties  of  friendship  yield  to  the  stronger  love  of 
Jesub. 

NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


71 


Demand  of  self-denying  love:  1,  seemingly  incongruous,  yet  simple  ;  2, 

seemingly  prejudicial,  yet  profitable;    3,    seemingly  arbitrary,  yet 

justifiable  ;  4,  seemingly  superfiuous,  yet  indispensable  ;  5,  seemingly 

superhuman,  yet  certainly  practicable. 
Own.  life.     "  Every  man  loves  Lis  own  life  and  cherisheth  it."     Epb. 

V.  29. 
"  Skin  for  skin,  aU  that  a  man  bath,  will  he  give  for  his  Ufc."  Job  ii.  4. 
Kefers  to  robes  of  fur,  costly  pieces  of  property  in  Job's  time. 
One  would  yield  all,  nay,  the  very  garments  he  wears  for  hfe. 
"When  they  persecute  you  in  one  city  flee  ye  to  another." 
In  a  storm  at  sea  men  cast  all  overboard  to  save  their  lives. 
But  Christ's  disciples  must  part  with  life  itself  for  life  eternal. 
Witnesses  of  blessed  memory  "  loved  not  their  lives  vmto  death."     Eev. 

xii.  11. 
This  hate,  not  only  consistent  with,  but  absolutely  necessary  to  the  very 

highest  kind  of  love. 
That  element  in  love  which  makes  a  man  a  wise  and  good  friend,  not  for 

time  only,  but  for  eternity.  Alford. 


ME310RANDA 


el  Ti?  epxerat.  €i  with  tis  loses  its  hypothetical  force,  like  "  si  quis,"  in  case  any, 
whosoever,  whatever,  Mark  iv.  23,  Phil.  iv.  8.  Webster's  Syntax. 

irpos— fo  ;  bwC<Tuj.—oftcr,  Matt.  xvi.  24,  differs.  Oosterzee.  /utorei.  Is  not  prepared 
to  give  up,  does  not  offer  to  renounce.  Our  Lord  frequently  introduced  His  teaching  by 
some  hard  saying  or  startling  annoimoement  to  attract  attention.  W.  ct  W.  The  hate  in 
the  general,  not  personal,  feeling  of  aUenation,  in  the  inmost  heart.  Alford.  Demand  of 
self-denying  love.  The  expression  is  too  cutting,  not  to  be  chosen  int^.ntionally,  and 
love  less  (minus  amare.  Euinoel,  De  Wette)  only  weakens  the  thought.  Oosterzee. 


27.  And  ichosoever  doth  not  bear  his  cross,  and  come  after  me,  cannot  he  my  disciple. 

Bear  his  cross.     These  words  explanatory  of  the  preceding  verse. 

Men  follow  after  the  world  to  avoid  the  cross. 

A  cross-bearer,  among  the  Eomans,  a  term  of  highest  infamy. 

Jesus,  unlike  all  impostors,  honestlyexposes  the  hardships  of  His  service. 

Satan  shows  the  best,  but  hides  the  worst  of  his  cause. 

Cross  of  humiliation,    of    renunciation    of    self-righteouness,    of  the 

crucifixion  of  sin,  of  reproach,  and  of  affliction. 
It  is  easiek  to  die  the  death  of  a  martyr,  than  to  live  the  life  or  A, 

Christian. 
The  terrible  penances,  self-infiicted,  by  Flagellants,  prove  this. 


NOTES. 


ME3IORANDA. 


72 


SUGGESTIVE    COMMENTABT 


TtiHAP.  XIV. 


Self-immolations  of  Faquirs,  in  India,  demonstrate  it. 

Unfinished  towers,  make  scoffers  mock  at  the  city  of  our  God. 

The  tower  viust  be  built ;  the  fight  wmsf  be  finished. 

Heaven  vmst  be  sought  at  any  price. 

Every  Christian  is  a  cross-bearer.  Luther. 

The  cross  is  God's  free  school,  where  we  learn  much.  Bridge. 

The  cross  must  be  borne,  carried  ;  we  are  not  at  liberty  to  step  over  it, 

or  go  round,  to  avoid  it.  Baxter. 
Come  after  M£.    He  may  be  a  man^s  disciple  without  these  sacrifices, 

He  cannot  be  Christ's.  Wordaworth. 
No  hearer  of  the  Gospel  can  be  saved  who  is  not  the  disciple  of  Christ. 
No  man  is  Christ's  disciple  who  does  not  embrace  His  doctrines. 
No  man  can  embrace  Cluust's  doctrines  without  loving  His  precepts. 
Love  to  Christ  leads  to  self-denial  and  obedience  to  the  will  of  Christ. 
Affliction,  in  its  various  kinds,  is  the  cross  which  the  disciple  of  Christ 

must  endure. 
He  will  bear  it  in  patience  when  God  sends  it,  but  he  will  not  go  forth  to 

seek  it. 
He  knows  that  without  the  battle  there  can  be  no  victory. 
"Without  the  cross  there  can  be  no  crown. 
Sanctified  afflictions  are  in  the  way  to  the  Kingdom,  but'  are  not  the 

cause  of  reigning. 
Christian — Let  Christ's  precepts  be  the  rule  of  thy  life. 
His  Kingdom  the  subject  of  thy  prayers  and  the  object  of  thy  hope. 
To  promote  the  glory  of  God,  be  it  thy  daily  effort  and  thy  unceasing 

desire. 
In  all  things  pertaining  to  mortals  beholdwChrist  as  the  Great  Example. 


28.  For  which  of  you,  intending  to  build  a  tower,  sitteth  not  down  first,  and  eounteth 
the  cost,  whether  he  have  sufScient  to  finish  it? 

Intending-.     Gr.  wishing.    Whole  energies  of  the  mind,  for  a  life-time 

engaged. 
Thoughtless  indifference,  never  leads  one  to  agonize,  to  enter  in. 
Men  would  fain  be  Christians  at  a  cheap  rate. 
But  without  serious,  resolute  purpose,  myriads  fail. 
Tower.     An  edifice  not  to  be  reached  by  ordinary  means. 
We  see  in  this  figure,  the  expenses;  by  the  next,  the  perils  of  our  course.: 
They  of  Babel  memory  left  their  tower  imfinished.     Gen.  xi.  1-9 
All  half  Christianity  becomes  a  Babel  in  the  end. 
Decided,  whole-hearted  religion,  commands  the  respect  of  enemieB. 

NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


73 


LvLke-warm  Christianity  attracts  the  scorn  of  men. 

Covmteth.     Gr.  pebble.     Ancient  counting  by  dropping  pebbles. 

Eeputation,  liberties,  estate,  life  itself,  all  sacrificed. 

Giving  up  our  sins,  self-righteousness,  ease  and  worldliness. 

Finisli.     Schemes  incomplete,  strongest  proof  of  human  folly. 

Keligion  will  cost  something,  irreligion  will  cost  more. 

It  is  a  reasonable  service  and  therefore  demands  reflection. 

The  motive  for  embracing  Christ's  Gospel  must  be  considered. 

The  power  to  remain  faithful  to  the  Truth  professed. 

A  consciousness  of  inherent  weakness  and  disinclination  to  spiritual 

things. 
Knowledge  of  the  source  from  which  strength  is  to  be  obtained. 


3IEMOItANDA. 


nvpyov.  In  a  -rineyard,  or  from  which  to  gnard  a  flock.  Doddridge,  EUley.  A 
dwelling  house.  Horace  caUs  his  house  on  ahill,  an  arx.  Pearce.  Livy  calls  Hannibal's 
garden-house,  tttrrim.  Harmer.  A  great  palace-like  edifice.  OUhavsen.  A  high  palace. 
Oosterzee.  ^^.f,.-fet.-Calculates.  Gr.  and  Eng.  from  calculus  a  pebble,  used  by  the 
Greeks.    American  Indians  jind  African  natives  count  by  pebbles  and  shells. 


29.  Lest  haply,  after  he  hath  laid  the  foundation,  and  is  not  able  to  finuh  it,  all  that 
behold  it  begin  to  mock  him, 

SO.  Saying,  This  man  began  to  build,  and  was  not  abU  to  nnish. 
Foundation.     Matt.  vii.  24.     A  firm  foundation ;  this  the  preservation 

of  the  building. 
Even  after  laying  the  foundation,  the  builder  may  be  put  to  confusion. 
It  is  easier  to  throw  life  away,  than  to  lead  it  to  Christianity. 
"  Broad  is  the  way  which  leads  to  death,  and  many  there  be,"  &c.    Matt. 

vii.  13. 
Able.     Sinner  convicted  of  his  own  wealmess,  the  -victory  is  begun. 
He  flies  to  God,  to  provide  him  for  the  battle. 
Mock.     Verse   10,   Christ  appeals  to  a  man's  sense  of  shame;  here. 

pride. 
The  complete  and  decided  Christian  alone  enforces  the  respect  of  men. 
Half  Christians,  like  unfinished  palaces,  are  objects  of  contempt. 
This  condemnation,  maUciously  passed  by  sinful  men,  fore-shadows  ano 

fore-announces  the  condemnation  of  God. 


NOTES. 


MEMORANDA. 


74 


StJGGESTI^'E    COMJIENTAET 


[chap.  XIV. 


If  men  praise  us  for  returning  to  the  world,  the  Devil  \vill  finish  the 

mockery,  in  his  time  and  way. 
There  never  will  lack  mockers  at  true,  or  false  Christianity. 


/UT)  icrxvofTO?.  Da  quod  jubes,  et  jube  qnod  vis.  Memorable  prayer  of  Atigiistint, 
These  warnings  not  vitiated  by  tbe  doctrine  of  the  perseverance  of  the  saints.  Doddridge. 
Trnths  have  a  theological  and  anthropological  aspect.  Slier. 


31.  Or  what  Tcinp,  going  to  make  war  against  another  king,  sitteth  not  down  first,  and 
eonsulteth  whether  he  be  able  with  ten  t'aousand  to  meet  him  that  cometh  against  him 
with  twenty  thousand  t 

Going.    A  beginning  of  discipleship  is  here  hinted  at. 

Make  war.      The  man  building  without  counting  the  cost,  implies 

folly. 
The  king  going  to  war  without  taking  counsel,  implies  danger. 
These  parables  therefore  convey  instruction  to  four  classes  of  persons — 
1.  To  the  inconsiderate  Christian.    2.  To  the  mistaken  Christian.     3.  To 

the  timid  Christian.     4.  To  the  steadfast  Christian. 
From  the  word  building  we  derive  the  term  edify.     1.  Cor.  iii.  10. 
The  Christian's  life  is  a  life  of  warfare  and  a  life  of  watchfulness. 
He  has  to  contend  against  all  the  unfruitful  works  of  darkness. 
Against  the  enemies  of  God  and  of  his  own  soul. 
Having  for  his  armor,  truth,  righteousness  and  faith. 
A  war  discreetly  carried  on  requires  reflection. 
A  knowledge  of  the  enemy's  power  and  of  the  stratagems  to  which  he 

may  resort. 
Satan,  the  world,  and  self  are  the  forces  combined  against  the  Christian. 
Of  no  one  of  them  must  he  ever  desire  conditions  of  peace. 
He  must  take  counsel  and  that  by  frequent  prayer. 

He  must  follow  Christ  as  the  Captain  of  salvation  and  the  Lord  of  hosts. 
And  look  to  Him  for  direction  in  the  warfare  and  for  support  when 

pressed  by  the  foe. 
You  must    "  endure    hardness,   as   a  good  soldier  of  Jesus   Christ." 

2.  Tim.  ii.  3. 
Solomon  hints,  "  With  good  advice,  make  war."     Prov.  xx.  18. 
King.     'Behold  the  Lord  cometh  with  10,000  of  His  saints."     Jude 

verse  14.     Dan.  vii.  10. 
■'Who  may  abide  the  day  of  His  coming ?  "     Mai.  iii.  2. 


NOTES. 


CHAP.  XIV.] 


ON    ST.    LUKE. 


75 


The  Christiau  warfare  has  something  kingly  about  it. 

His  foes  not  alone  mortal,  but  "  princijMlities  and  powers y 

Sitteth  down,  at  the  council  table  ;  implies  deliberation. 

The  wise  ministers  of  state,  consulted,  seldom  rashly  rush  into  folly. 

Cometh.     The  Lord  may  delay  His  coming,  but  judgment  is  sure. 

Ag-ainst  him.     All  our  equipments  of  moral  excellence  God  converts 

into  si)is. 
If  one  is  filled  with  good  resolves  this  test  wUl  expose  them. 
However  well  armed  to  appear  before  Him  at  His  coming,  He  will  at  last 

remain  mightier  than  thou. 
Twenty  thousand.     Contest  for  salvation  is  unequal  with  us. 
But  human  will,  by  faith,  can  overcome  the  world.     1.  John  v.  4. 
Self  must  be  absolutely  surrendered  to  God  or  we  are  lost. 


Pao-iAev?.  The  king,  an  emblem  of  a  believer.  The  20,000,  of  Ba.i&ny  kc.  Auguntine. 
Herod.  Isaac  Newton.  But  he  does  not  appear  to  have  been  weaker  than  Aretas,  king  of 
Arabia.  /3a<nA.ct.— Prince  of  darkness.  Lange,  Braune.  God.  Stler,  Beiigel,  Alford. 
Lisco.  The  siJirit,  not  the  phraseology,  to  be  noted.  Brown.  If  the  parable  stood  bj 
itaelf,  it  might  show  the  danger  of  contending  with  God. 

" Sitteth  down."  Magnna  sedet,  ^ncas.  Firsr/J.  '^  Ten  thousand."  Ten  command- 
ments. Lisco.  "Tower"  builders,  refer  to  inward  conflicts;  the  "war,"  to  outward 
enemies.  Oosterzee.  Our  Lord  had  been  giving  high  and  heavenly  precepts  ;  He  tells  us 
if  we  wiU  erect  our  tower,  i.e.  build  up  our  lives,  we  must  frame  our  account  for  a  large 
amount  of  difficulty  and  suffering.  Gregory.  He  had  been  speaking  also  of  spiritiMl 
warfare  against  the  powerful  enemy  of  our  souls.  We  must  prepare  our  forces 
accordingly.  Cyril. 


32.  Or  else,  while  the  other  is  yet  a  great  way  off,  he  sendeth an  amhansage,  and  dcsirr.th 
conditions  of  peace, 

Ambassage.     He  who  refuses  to  treat  for  peace  fights  against  God. 

He  who  takes  up  his  cross  submits.     John  v.  23. 

From  beginning  to  end  the  cost  of  being  a  Christian  is  great. 

It  is  not  too  great  for  the  broken  heart  and  contrite  spirit. 

Desireth.     Gr.  begging,  as  one  entreats  for  alms. 

With  greater  ease  the  king  prevails  on  himself  to  sacrifice  an  army  thar 

to  seek  peace. 
The  request  for  peace  expresses  the  hatred  of  one's  o^vn  soui,  by  which 

he  entirely  renounces  and  resigns  him  unreservedly  to  grace. 


ri  npht  eipi|pT)v. — an  armistice ;  arrangements  with  a  view  to  place. 


MEMORANDA. 


MEMORANDA. 


76 


SUGGESTIVE    C0JI5IENTAKY 


[chap.  XIV. 


33.  So  likewise,  whosoever  he  be  of  you  that  forsalceth  not  all  that  he  hath,  he  cannot 
be  my  disciple. 

Forsaketh.     "We  reiiotmce  all  -when  we  do  not  set  our  affections  upon 

the  things  of  this  life. 
We  renounce  all  when  we  are  ready  to  forsake  all  at  the  command  of  God. 
\Ye  renounce  all  when  we  use  it  only,  like  travellers,  as  a  provision  for 

our  journey. 
That  journey  being  daily  onwards   towards  the  Heavenly  Canaan,  and  in 

obedience  to  a  Divine  command. 
The  builder  renounces  and  expends  money ;  the  warrior,  troops  ;  and  the 

disciple,  parents  and  all  social  ties. 
Self-renunciation  and  humbly  acknowledging  our  poverty  and  helpless- 
ness alone  counts  the  cost,  and  is  the  submission  to  our  King. 
It  is  a  mighty  undertaking  to  compass  being  a  disciple ! 
Better  leave  Christ  sorroiomg  than  stay  dissembling. 
All  he  hath.     Gr.  possessions,  both  persons  and  property. 
If  you  do  not  love  those  things  you  possess,  you  forsake  them,  even 

while  you  possess  them.     We  may  retain  them ;  and  yet  leave  them. 

Gregory. 


airoTaa-creTtu.  1.  Range  into  parts.  2.  Take  apart.  3.  Bid  farewell.  4.  Eenoimce. 
Oesenius.  Bids  farewell  to,  implying  deliberate  arrangements.  The  present  tense  ia 
used  to  announce  a  general  truth.  Webster's  Syntax, 


34.  IT  Salt  is  good :  but  if  the  salt  have  lost  his  savour,  wherewith  shall  it  be  seasoned  t 

Salt.     A  figure  of  nourishment  and  preservation. 

For  the  third  time  He  repeats  the  saying  concerning  salt.  Matt.  v.  13 ; 
Mark  ix.  50. 

Salt  is,  in  Scripture  symbolism,  the  whole  life-retaining,  purifying  in- 
fluence of  the  Spirit  of  God. 

A  symbol  of  heavenly  wisdom  and  of  perpetuity.     Col.  iv.  6. 

Symbol  of  barrenness.     Judges  ix.  45.     Of  hospitality.     Ezra  iv.  14. 

Symbol  of  gratitude.     Eating  salt,  Arabs  esteem  you  a  friend. 

Mixed  with  fodder.     Isa.  xxx.  24.     Sprinkled  on  sacrifices.     Lev.  ii.  13i 

Eomans  and  Greeks  used  salt  on  all  animal  sacrifices. 

Incense  perfumed  (Kx.  xxx.  85),  had  salt  in  it. 

It  does  not  exclusively  refer  to  salt  in  sacrifices.     Num.  xviii.  19. 

Every  oblation  of  the  meat  offering,  seasoned  with  salt.    Lev.  ii.  IS. 

NOTES. 


XIV.] 


ON    ST.    LUKE. 


77 


Christianity  arrested  the  corruption  begun,  and  imparted  a  fresh  and 

lasting  savor. 
God  manifests   the  savor  of  His   knowledge,  by  His  Church.    2.  Cor. 

ii.  14. 
Good.     It  prevents  corruption,  and  promotes  life. 
Saints  faithful  in  persecutions,  prove  themselves  good  salt. 
Lost.     Pure  salt  dissolved,  ceases  to  he,  is  annihilated. 
No  one  really  converted,  wtll  ever  be  finally  lost.     John  xvii.  24. 
Angels  rejoice  over  conversions  ;  no  possible  error  can  take  place.     Litke 

XV.  10. 
Salt,  the  inner  power  of  divine  grace,  preserving  the  believer. 
It  cannot  any  more  become  saltless,  than  light,  darkness. 
Without  salt,  the  "  earth  is  corrupt  before  God."     Gen.  vi.  11. 
Abiding  virtue  within,  divine  energy  without,  strictly  inseparable. 
He  who  ceases  to  salt  others,  shows  himself  saltless. 
They  had  no  root  in  themselves,  who  perish  under  persecutions. 
If  the  world  persecute,  it  is  because  they  feel  the  salt. 
Saltless  salt  is  despised,  hypocrites  are  ever  scompd. 
"  They  went  out  from  us,  because  they  wcio  not  of  us."     1.  John  ii.  19. 
Nommal  professors  are  oft  among  the  most  abandoned  of  men. 
Savour.     It  gives  a  relish  to  the  food  of  man  and  beast. 
It  forms  nn  essential  element  in  human  blood. 
In  the  hot  climates,  no  meat  can  be  presei-ved  without  it. 
The  most  familiar  and  necessary  substance  of  hfe. 
It  seasons  what  is  insipid,  and  preserves  the  corruptible. 
Seasoned.     Salt  cannot  be  restored,  nor  an  apostate,  remaining  such. 
If  the  Gospel  cannot  change  them,  what  else  can  ? 
It  is  impossible  to  renew  them  again  unto  repentance.     Heb.  vi.  4-6. 
If  the  earth,  bearing  thorns,  is  rejected,  how  wiU  backsliders   fare? 
Heb.  vi.  8. 


ME3IOIiANDA. 


oAo?.— Chloriae  and  sodium.  After  KaKov,  add  ovv.  Tischendorf,  Oosterzce.  Means 
the  disciples.  Bengcl,  Alford.  Salt  of  leaming,  Eavoi-less  of  grace.  Hamann.  Salt,  lost 
Its  savor,  cast  on  the  great  road  of  life,  exempliSed,  1.  By  heathen  antiqnity.  2.  By 
Theocratic  Judaism.  8.  By  mediisval  traditionalism.  Lange,  Oosterzce.  Add  ical  after 
^av&i.  Tischendorf,  AJford,  Cod.  Sinai,  ^.^pavei,,  ,xo.p6,,- Foolish.  Applied  to 
manuaate  objects,  insipid,  unsaltcd.  Salt  may  never  lose  its  saltness,  it  still  illustratea 
the  point.  Infatuated  if  it  were  possible.  Markland.  Residuum  of  wood  ashes.  Le 
Clerc.  Any  saltish  body.  Hammond.  Travellers  profess  to  find  salt,  literally  without 
saltness.  Sclioettigen.  Four  hours  from  Aleppo,  I  broke  off  a  piece  of  ground,  exposed  to 
the  ram  and  sun,  I  found  it  contained  particles  of  salt,  which  had  wholly  lost  its  pecuUur 
Buvor.  Maundrell. 


NOTES. 


3IEMORANDA. 


78 


SUGGESTIVE  COMMENTARY 


[chap.  XIV. 


"Be  tailed."  What  con  be  salted  therewith?  Tynd-ale.  What  shall  be  seasoned 
Iherewith?  Cranmer,  AVbat  can  he  substituted  for  seasoning?  ^ie^andcr.  If  eyen  the 
3a}t,m&yhocom&  rejected  salt,  then  a  Boiil  can  become  a  lost  soul  I  the  noblest  thing 
sxposed  to  the  greatest  ruin.  Sticr. 


85.  It  is  neither  Jit  for  the  land,  nor  yet  for  the  dunghill;  \)nt  men  east  it  out.    He 
that  hath  ears  to  hear,  let  him  hear. 

CTeither  fit.     That  is,  it  is  directly  and  indirectly  unprofitable. 

J^aturc  of  salt  to  be  good  for  nothing  but  its  peculiar  use. 

Professed  believers  in  Christ  failing  to  glorify  Him  are  useless  in  the 

universe. 
Love  announces  this  warning,  inexorable  Justice  will  execute  it. 
Laud.     Salt  was  not  used  for  land.     Psa.  cvii.  34. 
Promotes  barrenness,  an  emblem  of  sterility.     Jer.  xvii.  6. 
Jerusalem  sacked  and  ploughed — sown  with  salt. 
Dunghill.     Not  used /or  mingling  with  manure. 
Cast  it  out.     Trodden  under  foot.     Matt.  v.  13. 
Salt  was  used  as  sand  to  sprinkle  the  pavement  in  the  temple. 
A  dead  profession,  a  dead  ministiy,  useless  to  the  church. 
Ears.     To  be  used  seriously,  prayerfully,  and  practically. 
Hear.     A  proverbial  formula,  by  which  attention  was  desu-ed  to  things 

of  serious  import :  but,  alas  !  "  Israel  doth  not  know,  My  people  do 

not  consider."     Isa.  i.  3. 


"  Cast  it  out."  Allusion  to  the  formal  degradation  of  unworthy  ministers.  The 
excommunicated  penitents,  in  primitive  ages,  used  to  cast  tViem  selves  on  the  floor,  to  be 
trodden  under  foot,  of  those  entering  church.  Hammond.  Thus  did  Eubolius,  on  the 
death  of  Julian.  Socrates.  "  Quo  sale  sal  condietar  ?  non  dator  sal  aalia."  Ma!,doTu 
Jansen. 


NOTES, 


CHAP.  XV.l 


ON   ST.   LUEE. 


70 


CHAPTER    XV. 

1.  THEN  drew  near  unto  him  all  the  publicans  and  sinners  for  to  hear  him. 

Drew  nea,r.     Gr.  icere  drawing  near:   not   specially  at  present,  but 

this  was  their  habit. 
Long  treated  with  scorn  by  Pharisees  they  still  fear  rejection. 
Curiosity  brings  some,  but  most  come  craving  for  life  and  peace. 
They  approached  Him  not  with  the  body  only  but  also  with  the  heart. 
They  dreio  near  freely,  and  through  their  sense  of  the  great  need  of 

a  Saviour. 
Though  He  came  to  save  sinners.  He  required  then,  as  now,  that  they 

draip  near  to  Him. 
Those  draicing  near  as  sinners,  depart  having  been  made  whole. 
Yet  their  drawing  near  the  effect  of  His  love  in  first  seeJdug  them. 
All.     Without  distinction  of  rank  and  condition,  all  who  felt  that  they 

were  sinners. 
This  hints  at  the  character  of  our  Lord's  audience. 
Secret  but  divine  attraction  ever  drew  the  wretched  to  Him. 
The  fresh  and  delicious   scent  of  Thy  wonderful   mercy  invites  us  to 

"  run  after  Thee."  Bernard. 
Publicans.     Luke  iii.  12.     Their  character  and  history.     See  Notes. 
Ranked  by  the  Saviour  himself  with  "  harlots."     Matt.  xxi.  32. 
For  the  most  part  apostate  Jews,  traitors  to  their  country  and  their  God. 
Their  evidence  was  not  received  in  courts  of  justice. 
It  is  thought  they  were  left  out  of  the  census  of  the  popidation. 
They  were  more  abhorred  than  even  the  very  heathen. 
Most  of  them  may  have  probably  deserved  the  contempt  they  received. 
Men  knowing  they  have  no  character  to  lose,  often  throw  off  all  restraint 

and  plunge  into  wickedness. 
Sinners.     Open  and  notorious  offenders  against  the  law  of  God, 
Probably  Gentiles,  drawn  by  His  words  and  acts  of  grace. 
Tenderness  towards  the  most  abandoned  sinners  the  highest  instance  of 

a  Divine  and  God-like  soid.  Law. 
A  physician's  special  work  is  among  the  sick  and  perishing. 


NOTES, 


3IE3IORA]SDA. 


MEMORANDA. 


80 


SUGGESTIVE    COMMENTABY 


[OHAP. 


There  are  three  classes  of  sinners  : — 

1.  Opwi  and  notorious  sinners,  hardened  in  sin,  who  come  not  mar  to 

Chiist  in  any  way. 

2.  Secret  sinners,  who  make  a  show  of  religion  like  the  Pharisees,  and 

who  draw  near  to  Christ  outwardly. 

3.  Penitent  sinners,  who,  feeling  their  need  of  a  Saviour,  come  to  Christ 

to  be  taught  and  saved. 

Those  whom  He  received  during  His  earthly  ministry  were  only 
testimonies  of  His  saving  mercy  now. 

As  He  drew  Mary  from  her  notorious  sins,  as  He  forgave  the  penitent 
thief,  as  He  looked  with  pity  ou  Peter  whilst  denying  Him,  and  took 
Saul  even  while  breathing  out  threatenings  and  slaughter  against 
His  saints,  so  now  does  He  receive  those,  however  greatly  they 
may  have  sinned,  who  sincerely  draw  nigh  to  Him  and  hear  Him. 
Denton. 


aftaproiAol,  depraved  characters  of  all  kinds.  Meyer.  They  came  by  special  appoint- 
ment. Doddridge,  eyy. — just  within  hearing  distance.  Resorted.  Tyndale.  Busied  in 
drawing  near.  Alfnrd.  This  form  denotes  habit  or  the  uninterrupted  continuance  of  au 
action,  as  Lute  xiii.  10.  Webster's  Syntax. 


2.  And  the  Pharisees  and  scribes  murmured,  saying,  This  man  receii'eth  sinners,  and 
eateth  with  them. 

Pharisees.     Character,  Luke  v,  17,  and  vi.  2.     Scribes.  Lul^e  v.  21. 
Murmured.     Gr.  axidihly,  so  as  to  he  heard  among  the  audience. 
Envy  had  for  ages  held  the  key  of  knowledge. 
Void  of  all  sjanpathy,  they  pretended  the  multitude  were  desperately 

ignorant. 
They  scorned  those  who  kindly  mingled  with  the  down-trodden  crowd. 
They  censured  His  eating,  but  more  intensely  hated  His  preaching. 
The  three  parables  hint  at  heavenly  sympathy  for  the  lost. 
He  would  shame  these  munnurers  out  of  their  selfishness. 
God  and  angels  rejoice,  Pharisees  grieve,  at  a  siimer's  conversion. 
His  very  presence  was  fulfilling  His  Divine  ofiice. 
Receiveth.     Gr.  ivith  a  willing  welcome  to  His  society. 
What  a  precious  truth  they  unconsciously  uttered ! 
The  very  thing  they  censured  was  His  special  delight. 


NOTES. 


rr.] 


ON    ST.    LUKE. 


81 


A  n\alignnnt  mind  converts  all  virtues  into  vices. 

They  murmured  against  Him  for  doing  that  He  came  on  earth  to  do. 

In  their  pride  and  hlindness  they  rejected  Him  for  the  cause  which 

should  have  led  them  to  see  in  Him  the  Messiah. 
Our  Lord  not  only  received  sinners,  but  allowed  them  to  receive  Him. 
He  receives  promptly — He  keeps  none  waiting  in  suspense  or  anxiety.       * 
He  receives  anreprovingly — He  never  upbraids  with  remembrance  of  the 

past. 
He  receives  tenderly — even  little  children  find  a  place  in  His  h(!ar^ 
He  receives  securely — "None  can  pluck  them  out  of  My  hand."'     John 

X.  28. 
In  the  New  Testament  the  Lord  seems  to  have  selected  some  of  ever^ 

kind  and  class  to  show  He  will  receive  all. 
He  will  receive  the  rich — Joseph  of  Arimathea,  an  example. 
He  will  receive  the  poor — Lazarus  the  beggar,  an  example. 
He  will  receive  the  learned — Dionysius  the  Areopagite,  an  example. 
He  will  receive  physicians — Luke,  an  example. 
He  will  receive  soldiers — the  Eoman  centmion,  an  example. 
He  will  receive  fishermen — Peter,  (fee,  examples. 
He  will  receive  extortioners — Zacchaus,  an  example. 
He  will  receive  tax-gatherers — publicans,  examples. 
He  will  receive  thieves — the  dying  robber,  an  example. 
He  will  receive  harlots — the  woman  who  was  a  sinner,  an  example. 
He  will  receive  adulteiers — the  woman  of  Samaria,  an  example. 
He  will  receive  persecutors  and  murderers — Saul,  an  example. 
He  will  receive  persons  possessed  of  devils — many  examples. 
He  will  receive  backsliders — Peter,  an  example. 

He  will  receive  persons  in  trade — Lydia,  a  seller  of  puri^le,  an  example. 
He  will  receive  statesmen  and  comtiers — the  eimuch  of  Ethiopia,  an 

example. 
He  will  receive  families — that  of  Bethany,  an  example. 
He  will  receive  whole  multitudes — those  at  the  Day  of  Pentecost,  an 

exam^Dle. 
Eateth,  &c.     This  social  recognition  of  them  as  human  beings  was  tj 

their  bitter  selfish  hearts  a  special  aggravation. 
It  seemed  to  them  to  imply  that  He  must  secretly  sympathize  with  the 

icicked. 
Instead  of  repelling  their  very  touch  as  pollution,  as  did  the  Pharisees, 

He  actually  encouraged  their  approach  and  confidence. 
Alas,  neither  the  cold  formalist  nor  boasting  philosopher  ever  had  a 

remedy  for  the  wretched. 


NOTES. 


MEMOUANDA. 


3IE3IORANDA. 


82 


8UOGESTIVE    COMMENTARY 


[chap.  XV. 


This  world's  physicians  have  admitted  the  heart's  disease  is  beyond  their 

skill. 
We  have  here  both  the  tenderness  of  Christ,  and  His  oneness  with  the 

penitent  expressed. 
His  arms  were  open  to  receive,  and  those  He  received  He  united  so 

closely  to  Himself  as  to  make  them  companions  and  friends. 
••  If  any  man  hear  My  voice  and  open  the  door,  I  will  come  in  to  him  and 

sup  with  him  and  he  with  Me."     Eev.  iii.  20. 


Sieyoyyv^ov . — Stot  intensive — implying  frequency,  or  in  parties  among  themsclvea. 
Campbell;  eagerly.  Wordsworth.  •TrpocrSe'xfrai. — He  may  that  day  have  been  entertained. 
Sepp. 


8.  IT  And  he  spake  this  parable  unto  them,  saying, 

Spake,  to  publicans,  but  intended  for  Pharisees  and  Scribes. 

Their  murmurings  and  complaints  the  key-note  of  the  entire  chapter. 

He  would  shew,  the  greater  the  degradation  of  the  converted,  the  more  it 

illustrated  the  glory  of  God. 
There  is  no  greater  sign  of  holiness  than  procuring  and  rejoicing  in 

another's  good. 


napa^oXrjv.  The  three  grouped  to  express  one  idea ;  imitated  by  latter  Babbis. 
Sepp.  Stupidity  represented  by  lost  sheep.  Self-deceived  by  drachma.  Voluntary 
crime  by  the  lost  son.  Beiigel.  The  Good  Shepherd,  the  Woman,  the  Father,  represent 
the  Holy  Trinity.  Ambrose,  Origen.  1.  The  innocent  state  of  man  at  first— sheep.  2.  He 
bears  God's  image,  though  lost— drachma.  Sons  of  God,  though  prodigals.  Denton, 
Trench. 


4.  What  man  of  you,  having  an  hundred  sheep,  if  he  lose  one  of  them,  doth  not  leave 
the  ninety  and  nine  in  the  wilderness,  and  go  after  that  which  is  lost,  until  he  find  it  f 

Man.     The  man  having  the  flock,  is  plainly  the  Son  of  God. 

David  an  eminent  type  of  Christ,  was  a  shepherd. 

1.  The  cares  of  a  shepherd  and  of  a  pastor,  must  be  unremitted.     2. 

Tenderly  exercised.     3.  Ever  ^vafehful  of  the  enemy  of  the  flock. 

4.  Wisely  to  provide  for  wants  of  both  of  lanabs  and  sheep. 


NOTES. 


XV.] 


ON    ST.    LUKE. 


83 


4,  to 


Hundred.     Eepreseuts  Israel  tended  for  ages,  by  under-sliepherds. 
Spiritual  rulers  are  thus  named  in  Ezek.  xxxiv.  and  Zcch.  xi. 
They  ought  to  have  sought  the  lost  and  brought  back  the  straying. 
They  censure  the  Good  Shepherd  for  doing,  what  they  neglected. 
Thus    the  Spirit  named  Jesus,   long  before   by   the  prophets.      Ezek. 

xxxiv.  15. 
«'  I  will  feed  My  flock,  and  I  will  caur,e  them  to  lie  down,  saith  the  Lord." 
Sheep.     Peculiarities.     Luke  x.  3.     See  Notes. 
Sheep  noted,  1,  for  stupidity.     2,  for  innocence.     3,  for  unconsciousness 

of  perils.     4.  Having  wandered  they  seldom  find  their  way  back  to 

the  fold. 
Sheep  in  the  fold  represent  the  race  of  man  unfallen  in  Paradise. 
Each  lost  sheep  represents  each  sinner  wandering  far  from  safety. 
The  perils  of  starvation  and  of  a  hungry  cruel  foe  await  him. 
Lose.     Daily  experience  proves  the  danger  of  sheep  wandering. 
Sheep  perchance  may  very  rarely  retm-n  to  the  fold. 
But  sinners  never  return.     Once  lost,  lost  for  ever. 
Sinners  are  lost,  1,  to  God.     2,  to   holiness.     3,  to  happiness. 
They  are  lost,  1,  to  the  Church.    2,  to  safety.     3,  to  themselves. 

usefulness 
My  sheep  wander  through  all  the  moimtains.     Ezek.  xxxiv.  6. 
A  mother  shows  herself  most  a  mother  when  she  loses  a  child. 
Also  a  pastor,  faithful  and  true,  when  he  loses  one  of  his  flock. 
Oii,3.     Having  an  hundred.  He  might  afford  to  lose  one. 
It  is  but  one,  let  it  go.— A  hireling  would  say. 
Leave.     Not  for  want  of  care,  but  since  they  are  quite  secm-e. 
Folded  in  the  heavenly  enclosure,  they  rest  from  their  labors. 

xiv.  13. 
Ninety  and  nine.     Some  refer  to  His  great  flock  throughout  the 

universe. 
This  thought  admissible,  but  is  no  exposition  of  the  text. 
Wilderness.      Luke  i.  80.     Some  few  in  Judea,  for  a  brief  season, 

have  grass. 
The  flock  is  left  in  comparative  safety  from  wild  beasts  or  wandering 

hordes. 
Go  after.     Christ's  love  is  an  active  working  love. 
He  did  not  sit  stiU  in  heaven,  bewailing  the  lost  sinners. 
He  never  rested  until  He  had  made  an  atonement. 
"  And  how  am  I  straitened  tUl  it  be  accomplished  ?  "     Luke  xii.  50. 
Christ's  love  is  a  self-denying  love. 
Shepherd  brought  the  sheep  home  on  his  own  shoulders.     Isa.  liii.  6. 


JVOTES* 


MEMORAKDA. 


Eev, 


MEMORANDA. 


84 


SUGGESTIVE    COMMENTAKY 


[chap.  XV. 


Acts 


1. 


"  He  endured  the  cross,  despising  the  shame."     Heb.  xii.  2. 

"  Greater  love  hath  no  man  than  this,  that  a  man,"  &c.     John  xv.  13. 

Christ's  love  is  deep,  mighty,  everlasting. 

He  rejoices  to  save  sinners— It  was  "  His  meat  and  diink."     John  iv.  34. 

If  He  did  not  seek  us,  we  would  never  seek  Him. 

"Wliich.  is  lost.     Greek  has  the  article,  the  lost,  i.e.  the  well-known 

lost  sheep. 
The  image  of  a  silly,  wandering  sheep,  amid  unknown  dangers. 
The  sinner  knows  not  what  he  does,  and  sins  through  ignorance. 
In  one  aspect,  he  deserves  wrath,  and  in  another  he  claims  pity. 
Bome  wander  without  knowing  they  have  a  shepherd  or  a  fold. 

xvii.  27. 
"  All  we  like  sheep  have  gone  astray."     Isa.  53.  6. 
•'  For  ye  were   as   sheep   going   astray,   but  are  now  returned." 

Pet.  ii.  25. 
The  gentlest  view  of  the  apostasy,  a  wretched  wandering  sheep. 
Until,  &c.     He  rests  not  until  He  has  found  it. 
"We  see  om'  Lord  following  sinners  to  daily  meals  even  to  their  tdble»% 

where  sin  abounds. 
Love  is  enduring,  and  continually  increasing  in  effort. 
God  does  not  wait  for  the  lost  one,  to  return  himself. 
We  should  beware  of  losing  what  God  wishes  to  be  saved. 
God  is  ever  represented  as  the  source  of  man's  repentance. 
The  Father  first  loves  us  before  we  can  love  Him. 
He  seeks  us,  and  without  His  seeking  we  shall  never  seek  Him. 
He  labors  for  our  salvation  while  we  are  dead  to  all  care  for  our  soul. 
He  labors  perseveringly,  not   giving  over  tiQ  He  hath  found  the  lost 

sheep. 
As  He  came  into  the  world  by  His   incarnation,   so   He   comes   now 

Himself  in  every  act  of  grace  by  which  He  recalls  us. 
As  Christ  is,  so  His  ministers  should  endeavour  to  be,  good  shepherds. 
Good   shepherd.      1.  Unexampled  compassion.      2.   Long-suffering. 

3.  Sparing  tenderness.    4.  BJessed  joy. 


iv.  The  lost  sheep  is  Mankind.  Wordsworth.  "  Ovis  ilia,  quw  perierat  in  Adam, 
lovatur  in  Christo."  Ambrose.  Evei-y  sinner  before  his  conversion.  Oosterzee.  to. 
(vv(it]KovTa.evvia — those  who  have  not  become  conscious  of  e\il.  Braune.  All  Israel. 
Bichtcr,  Alford.  His  unfallen  thousands  on  the  heavenly  mountains.  Ctjril;  the 
inyviads  of  heaven.—  "  Angelorum,  Archangelorum,  &c.,  innuraerabiles  greges."  Amhrose, 
Bi-fntiua.  Saints  in  heaven.  Sticr.  Established  saints.  Doddridtje,  W.  <t-  TT^,  Uheimish 
Noles.  Ironically  of  the  Scribeii  and  Pharisees.  Trench,  Major.  But  our  Saviour  nevel 
aninitted  irony  in  so  solemn  a  scene. 


Norns. 


CHAP.  XV.] 


ON  ST.    LUKE. 


epjj/uoj — ^not  a  barren  place,  but  one  abounding  with  pastures.  Alford;  dcwn  or 
pasture  land,  woodland,  &c.,  opposed  to  the  city — not  necessarily  a  haryeii  wildcrnPSR. 
WordtfOrth.  "  Mille  vii-ae  Sirulh  eri'nnt  in  viout-ihiia  nnnne."  Virn.Ke.  ewe  tvpri — Tlic 
certainty  of  finding  does  not  nullify  the  necessity  of  effort.  Divine  decrees  embrace 
means  as  well  as  ends. 


5.  And  when  lie  hath  found  it,  he  layeth  it  on  his  shoulders,  rejoicing. 

Found.     Christ's  incarnation,  -was  the  girding  of  Himself  to  go  after 

His  lost  sheep. 
His  whole  life  of  obedience  and  suffering,  was  following  the  straying. 
He  was  not  "wearied  by  the  greatness  of  the  way."     Isa.  Ivii.  10. 
He  shrank  not  when  the  thorns  wonnded  His  fiesh. 
With   strong  crying   and  tears  He  offered  prayers   and   supplications. 

Heb.  V.  7. 
He  followed  us  in  the  depths  of  our  misery,  and  to  the  extremity  of  the 

curse. 
It  implies  seeking  the  lost  till  the  death  of  the  cross. 
There  alone  it  was  completed.  He  cried  "  It  is  Finished  !  " 
Shoulders.     An  imago  of  the  sustaining  grace  of  Christ.     Isa.  liii.  6. 
He  luyeth  it  not  on  the  shoulders  of  His  ministers,  hut  on  His  own 

shoulders. 
His  twofold  nature,  the  Di\-inity  by  which  He  supports  us,  the  humanity 

by  which  He  sympathizes  with  us. 
He  strengthens  the  weak  and  penitent  soul  by  the  gi-ace  which  flows  fi-om 

His  whole  nature. 
He  bore  our  sins,  laying  the  bui-den  of  our  transgressions  upon  Ilis 

shoulders. 
He  bears  us  still  upon  His  shoulders,  endming  with  us  in  our  frequent 

falls  from  grace. 
He  will  not  cease  till  His  rescued  are  made  final  partakers  of  salvation. 
He  sought  His  own  and  would  not  pause  until  He  found  it. 
He  does  not  smite  or  drive  it  harshly  back  to  the  fold. 
"  He  shall  gather  the  lambs  in  His  arms,  and  carry  them  in  His  bosom." 

Isa.  xl.  11. 
The  sheep  is  weary  with  long  wanderings,  hunger,  and  thirst. 
The  pastor  is  "  to  bear  with  the  infirmities  of  the  weak." 
Kothmg  is  burdensome  to  charity,  nothing  is  troublesome  to  tme  love. 
Love  and  joy  make  labour  pleasant  to  Himself. 
E«ejoicing.     1 .  Ecpentaut  heart  of  the  sinner.    2.  The  envious  heart  of 

Pharisees.    3.  The  loving  heart  of  Jesus. 


SIEMORANDA, 


NOTES. 


ME3IORANDA. 


86 


SUGGESTIVE    COJIMENTARY 


[chap.  XV. 


His  love,  free  from  all  reproaches,  thinks  only  of  the  recovery  of  the  lost. 
"  For  the  joy  that  was  set  before  Him,  He  endured  the  cross."  Heb.  xii.  2. 
"  He  shall  see  the  travail  of  His  soul  and  be  satisfied."    Isa.  liii.  11. 
"  He  will  rejoice  over  thee  with  joy,  He  will  rest  in  His  love."     Zeph. 

iii.  17. 
Shepherd-feeUng  indicates  much  more  than  the  care  oi  property. 
In  Christ,  love  and  self-interest  are  one. 

He  who  has  untold  myriads  of  sheep  is  unwilling  to  find  one  wanting. 
He  counts  that  lost  which  He  cannot  feed  and  bless  for  ever. 
He  rejoices  over  the  accomplishment  of  His  work,  and  the  rescue  of  the 

soul  He  has  long  sought  to  save. 


(ufiov!,  est  Buavis  significatio  inserta  passionis  Christi,  qui  fit  victima  pro  nobis. 
Melancthon.    Humeri  Christi,  crucis  biachia  sunt.  Ambrose. 


6.  And  when  he  eometh  home,  he  calleth  together  his  friends  and  neighbours,  saying 
unto  them,  Eejoice  with  me  ;  for  I  have  found  my  sheep  which  was  lost. 

Cometh,  to  heaven  at  the  time  of  His  ascension. 

Home.  Christ  has  returned  home  and  wlLL  take  aU  believers  to  Himself. 
Eph.  i.  20,  ii.  6. 

His  friends.     Those  happy  myriads  dwelling  in  other  unfallen  worlds. 

Neighbours.  Those  blessed  hosts  of  angels  filling  the  heaven  of 
heavens. 

The  great  Proprietor  summons  others  to  share  His  joy. 

"What  immeasurable  depths  of  divine  sympathy  are  hinted  at  in  this 
figure ! 

Is  there  joy  at  thy  conversion  ?  will  there  not  be  greater  at  thy  glorifi- 
cation? Baxter. 

Friends,  because  they  do  their  Father's  will,  "  ministering  spirits,"  &c. 

Neighbors,  because  they  stand  in  his  presence  and  gather  brightness 
from  His  glory. 

"  When  one  member  is  honored,  all  the  members  rejoice  with  it." 

Rejoice  with  me.  As  if  too  much  for  Himself  to  bear,  He  seeks 
relief  by  imparting  it  to  others. 

A  law  of  our  nature— excessive  joy  or  grief  relieved  by  sympathy. 

His  joy  exceeds  His  gratitude  for  the  quiet  possession  of  the  ninety  and 


NOTES. 


CHAP.  XV.] 


ON    ST.   LUKE. 


87 


The  redemption  of  a  sinner  is  a  cause  of  greater  joy  to  the  Saviour  than 

to  the  redeemed  one  himself. 
Christ  alone  knows  the  worth  of  a  soul,  and  the  blessedness  of  eternal 

salvation. 
Our  life  is  His  joy.  Gregorij. 
A  parent  rejoices  more  over  a  child  raised  from  the  borders  of  the  grave, 

than  those  in  health. 
I  have  found.      Implying  that   the   penitent's   name  is   written   in 

heaven. 
A  soul  is  a  kingdom ;  souls  converted  are  so  many  kingdoms  reconquered. 
My  sheep.     Gr.,  that  sheep  of  mine — which  you  well  know. 
The  heavenly  beings  are  aware  of  the  loss  and  recovery  of  souls. 
My  sheep.     Though  the  sheep  was  lost  the  Shepherd's  right  remained. 
Even  when  we  are  wanderers  from  God,  we  are  still  His,  and  still  the 

objects  of  His  solicitude  and  love. 
"I  will  seek  out  My  sheep  which  are  scattered."     Ezek.  xxxiv.  12. 
In  this  parable  God's  great  love  to  man  shown  in  three  particulars  : 

1.  In  the  manner  of  his  creation — lie  made  man  upright. 

Created  in  innocency,  he  has  wandered  from  the  fold  of  God  by  hi& 

own  will. 
The  confession  of  the  penitent  is,  I  have  gone  astray,  like  a  sheep  that 

is  lost. 

2.  In  the  work  of  man's  redemption — His  care  in  seeking  us.  His  patience 

with  us.  His  power  in  strengthening  us. 
The  price  of  our  redemption  was  the  precious  blood  of  the  Son  of  God. 

3.  In  that  glorification  which  is  the  inheritance  of  all  whom  He  has  re- 

deemed— the  Shepherd  bears  back  the  sheep  to  His  own  home; 
the  Saviour  ceases  not  from  His  care  until  He  gives  us  a  share  in 
His  heavenly  joy  and  in  the  happiness  of  angels.  Denton. 
In  His  life  He  sought  the  sinner  till  He  found  him,  in  His  death  He 
laid  him  on  His  shoulders,  in  His  resurrection  He  rejoiced  for  him, 
in  His  ascension  He  did  open  the  doors  of  heaven  and  bring  him 
to  His  Father's  house.  Panygarda. 


Tov  oiKOf.  His  OWE  dwelling,  Heaven.  Wordsioorth.  Jesus  Christ  returned  home  at 
His  ascension,  for  heaven  is  His  home.  Bengel.  </)tXou«  and  yeiVoi'as — Angels.  Meyer, 
The  spirits  of  the  just  made  perfect.  Alford.  Angels  in  heaven,  and  those  engaged  in 
foreign  labors.  Bengel.  7rp6/3aToi/  fxou.  Many  gems,  seals,  fragments  of  glass,  relics  of 
the  primitive  church,  represent  the  Good  Shepherd,  bringing  home  the  lost  sheep  upon 
His  shoulders.  It  was  painted  upon  the  communion  cup.  Tertullian.  It  is  found  in 
baa-reliefs  on  sarcophagi,  and  paintings  in  the  catacombs.      Sometimes  He  holds  the 


NOTES. 


MEMORANDA. 


MEMORANDA. 


88 


SUGGESTI\"E    COMJIENTAKY 


[chap.  XV. 


seven-reeded  pipe,  to  show  the  attractions  of  divine  love,  or  sittinfr  down,  as  il  weary  of 
the  length  of  the  way.  MacFarlane's  Catacombs  of  Borne.  They  are  among  the  most 
fiocply  intcrootiug  memorials  of  tho  Chur^-h  of  God,  found  in  the  Vatican,  that  vast 
Treasure-house  of  classical  and  sacred  antiquities. 


7.  I  say  unto  you,  that  likewise  joy  shall  be  in  heaven  over  one  sinner  that  repenteth, 
more  tlian  over  ninety  and  nine  just  persons,  which  need  no  repentance. 

I  say.     Our  Lord  often  thus  introduces  his  revelations  of  the  unseen 

■world. 
The  majesty  of  this  exjaression    forms    the    sublime  transition  to  its 

interpretation. 
I,    the   Great    Shepherd,  say  imto    you    shepherds  of   Israel.      Ezeli. 

xxxiv.  7. 
TJnto  you.     Murmuring  Scribes  and  Pharisees,  who  understand  not 

the  depths  of  Divine  love. 
Murmui  not,  for  I  know  full  well  what  passes  in  hell  and  heaven. 
What  grieves  you  on  earth,  causes  a  jubilee  of  joy  in  heaven. 
Likewise.     Gr.,  in  like  vianner. 

3oY-     Solemn  and  festive,  at  the  news  of  the  salvation  wrought  on  earth. 
Joy,  a  deep  natural  feeling  springing  up  in  the  heart,  at  any  happy  but 

unexpected  event. 
The  Pharisees'  murmui-ing  sternly  rebuked  by  the  announcement  of  thi? 

j'oy- 
The  church  militant,  the  church  triumphant,  have  but  one  heart;. 
The  Jews  represented  angels  as  weeping  over  the  ruins  of  our  race. 
The  joy  of  Christ  runs  over  and  wets  the  fair  brows  and  beautiful  locks 

of  Cherubim  and  Seraphim ;    and  all  the  angels  have  part  in  the 

banquet.  Taylor. 
We  may  well  suppose  their  Joy  is  "not  without  song." 
In  heaven.     The  divine  compassion  of  those  exalted  beings  strangely 

contrasts  with  the  vexation  of  the  Pharisees., 
Among  the  most  deeply  interesting  revelations  of  the  secrets  ef  heaven. 
Implies  acquaintance  and  concern  of  holy  beings  in  the  salvation  of 

sinners. 
Angels  intensely  desire  to  look  into  the  mysteries  of  redeeming  love. 

1.  Pet.  i.  12. 
*'  Unto  the  principalities  and  powers  in  heavenly  places  is  made  known 

by  the  church  the  manifold  wisdom  of  God."     Eph.  iii.  10. 
The  law  of  loving  sympathy  prevails  amongst  all  holy  beings. 
The  source  and  home  of  this  law  is  in  the  bosom  of  the  infinite  God. 

NOTES. 


CHAP.  XV.] 


ON    ST.    LUKE. 


89 


Joy  o-ver  a  sinner's  conversion  is  as  natural  as  a  shepherd's  over  a 

lost  lamb  found. 
Angels  rejoice,  1,  for  God's  sake  ;  2,  for  Jesus'  sake  ;  3,  for  tlie  sinner's 

sake  ;  4,  for  their  own  sake. 
1.  No  loss  so  gi-eat  as  the  soul.     2.  No  pains  too  gi'cat  to  save  it.     3.  No 

joy  so  great  as  over  its  salvation. 
No  penitent  sinner  too  mean  to  become  the  object  of  joy  in  heaven. 
How  does  the  joy  of  angels  put  us  men  to  shame  ! 
Repenteth.     The  joy  is  not  because  he  is  a  sinner,  but  because  he  is  a 

penitent  returning  sinner. 
The  sinner  hearing  the  voice  of  the  Shepherd  irresistibly  follows  Him. 
With  the  call  to  Levi  at  the  receipt  of  custom  there  went  power  to  make 

it  effectual.     Mark  ii.  14. 
More.     The  motlier  rejoices  more  over  her  recovered  child  than  at  the 

health  of  the  others. 
We  rejoice  more  at  finding  a  lost  treasure  than  if  we  had  ever  kept  it. 
The  conqueror  triumphs  more  in  a  victory  than  if  there  had  been  no 

perils  of  battle. 
The  sailor  rejoices  more  from  escaping  a  threatened  shipwreck  than  if  the 

sky  had  ever  been  calm. 
The  husbandman  rejoices  more  over  one  bad  field  that  now  brings  him  a 

good  crop  than  over  all  the  rest  of  his  land. 


Xapk.  TMs  fact  must  be  revealed  to  angels  as  there  can  be  no  deception  in  heaven 
—the  rcpontaacc  niur,t  result  in  the  salvation  of  the  soul.  A  proof  of  the  preservation 
and  perseverance  of  the  saints.  Dwight.  aiKaioi^-Scribea  and  Pharisees.  Calvin  :  like 
the  weU-behaved  brother.  D.  Brown.  Children  trained  religiously,  v,ho  have,  under 
parental  faith  and  fidelity,  grown  up  in  the  fear  of  the  Lord.  Hammond.  6iKatoi<r.  To 
angels  who  have  never  sinned.  Ambrose,  Hilary,  Chrysostom.  DweUers  in  the  worlds 
unfallen.  Cyril.  Glorified  saints.  Doddridge.  Living  believers.  Luther,  Spever,  Bengcl. 
Those  thinking  themselves  righteous,  as  Pharisees,  &c.  Meyer.  More  just  than  publicans 
and  sinners.  De  Wette.  A  mere  addition  to  the  picture.  Grotius.  Used  ironically. 
Ooater-ee  W.  d-  W.  Jews.  Whitby.  It  seems  strange  that  the  sinner  returning  is 
elevated  more  highly  than  the  just  persons.  OUhamen.  To  reason  it  remains  an 
insoluble  problem,  how  God  can  pardon  sinners  simply  on  repentance,  and  yet  remam 
righteous  towards  the  unsmning.  The  only  key  that  unlocks  this  mystery,  was  found 
hanging  on  the  cross.  Stier.  Subjectively  righteous  in  their  own  estimation.  Or  it  may 
apply  to  the  worlds  that  have  not  fallen.  Alford. 

XpeCav—A  hint  at  the  conceited  hypocrisy  of  Pharisees  beUeving  that  they  had  no 
need  of  repentance.  Wordsworth. 


NOTES, 


3IEMORANDA, 


MEIilORANDA, 


90 


SUGGESTIVE    COMMENTARY 


[chap. 


8.  f  Either  what  woman  having  ten  pieces  of  silver,  if  she  lose  one  piece,  doth  not 
liijitt  a  candle,  and  sweep  the  liouse,  and  seek  diligently  till  she  Jinu  it? 

Ten  pieces  of  silver.     Gr.  ten  drachmas,  sixteen  cents  each. 

The  numbers  in  the  three  successive  parables  a  climax — one  hundred, 

ten,  two. 
The  sense  of  loss  is  in  proportion  of  the  part  lost  to  the  whole.  Trench. 
The  nine  remaining  drachmas  may  hint  at  the  part  of  God's  creation  i-e- 

taining  their  integrity. 
The  comparatively  small  value  of  this  coin  may  indicate  the  proportion 

the  human  family  bear  to  the  vastness  of  God's  empire. 
The  Jews  never  coined  any  money  of  their  own. 

Herodian  coins  of  that  age  were  medals  struck  on  particular  occasions. 
This  had  not,  like  the  Roman  denarius,  the  image  of  the  emperor. 
Athens  had  no  sovereign ;  the  image  of  an  owl,  tortoise,  or  the  head  of 

Minerva  commonly  found  on  their  coins. 
One  piece.     The  soul,  originally  stamped  with  the  image  of  the  Great 

King. 
It  was  precious  because  it  bore  the  image  and  likeness  of  God. 
It  still  retains  traces  of  its  original  beauty,  though  by  sin  they  are  much 

effaced. 
This  piece  of  money  was  lost  for  all  useful  purposes  to  its  owner. 
Man  has  become  altogether  unprofitable  unto  God. 
Yet,  however  fallen  and  defiled,  he  is  still  God's  creature  and  capable  of 

restoration. 
Oandle.     Luke  viii.  16.     Ancient  mode  and  materials  of  light. 
xlass  was  very  rare  and  windows  very  small  in  ancient  houses, 
flundreds  of  dwellings  now  in  Egypt  have  no  window  whatever. 
Dwellings  at  Pompeii,  covered  by  an  eruption  of  Vesuvius  40  years  after 

Christ,  reveal  a  similar  fact. 
The  candle  is  the  Word  of  God,  which  the  Church  holds  forth. 
Mot  to  light  Jesus'  way  to  iis  but  to  show  us  the  way  to  Him. 
■'  Thy  word  is  a  lamp  uuto  my  feet,  and  a  light  unto  my  path."     Psalm 

cxix.  105. 
Some  see  the  Saviour's  divinity  shining  through  the  flesh. 
Sweep  the  house.     This  corresponds  to  the  shepherd  going  out  after 

the  sheep. 
Ancient  dwellings  had  the  earth  generally  for  the  floor. 
This  was  covered  with  straw  instead  of  a  carpet. 
Dwellings  of  the  rich  had  floors  of  marble  in  mosaic  work. 
It  represents  the  various  methods  of  God  to  bring  home  lost  soula. 
Or  the  lighting  and  sweeping  may  show  the  office  of  the  Spirit. 

NOTES. 


CHAP.  XV.] 


ON    ST.    LUKE. 


91 


Implies  also  purging  the  CluTrch  from  pernicious  principles. 
How  unwelcome  to  those  who  have  no  interest  in  finding  the  lost. 
Evermore  the  charge  is,  the  Gospel  tm-ns  the.  world  upside  down. 
Secret  aversion  becomes  open  enmity,  quiet  alienation  becomes  active 

hostility. 
There  is  an  outcry  against  the  best  Christians  as  troublers  of  Israel. 
The  sweeping  chastisements  of  the  law  necessary  to  the  sinner. 
The  house  must  not  only  be  penetrated  by  the  light,  it  must  be  swept 

diligently. 
Diligently.     Her  heart  is  intent  upon  recovering  the  lost  coin. 
The  witnesses  of  Jesus  are  said  to  torment  the  dwellers  upon  earth. 
But  they,  bearing  the  candle  of  the  Lord  must  not  cease  their  diligence. 
Sinner  imaged  by  the  lost  drachma.     1.  His  original  splendor.     2.  His 

present  fall.     3.  His  recovered  value. 


3IE3IORANDA. 


■yvvT).  Qui  stmt  isti,  pater,  pastor,  mulier?  nonne  Deus  pater,  Christna  pastor, 
muUer  ecclesia.  E^prestnts  the  Holy  Ghost.  Bengel,  Alford,  Stier ;  the  Church. 
Ambrose,  ]Vordsworth,  Olshausen ;  Christ's  mission.  Owcre. 

8paxni?.— A  silver  coin  in  use  among  the  Greeks,  from  Spicro-o^ai  to  clutch  in  the 
hand,  equal  to  six  o^oKoC  or  bars  of  iron,  of  such  a  size  that  a  man  could  grasp  but  six 
of  them.  Hemp^tcrhuis.  The  coin  was  not  hers,  but  property  of  another ;  it  was  lost  by 
her.  Wordsxcorth.  Her  joy  might  seem  unseasonable  over  so  small  a  sum,  were  it  not 
the  tenth  of  all  she  had. 

Kvxfov,  by  means  of  the  ministration  of  the  word,  the  search  is  made.  a-apoT.  This 
is  not  to  be  done  without  dust  on  man's  part.  Beiigel.  Everrit.  Old  Vulg.  ;  by  the  error 
of  copyists  it  was  written  -'evertit,"  •'  tumeth  up  so  down."  Wicmffe.  Pope  Gregory  wrote 
a  long  commentary  on  "evertit,' from  which  he  defends  persecution.  Trapp  ;  indicating  a 
low  state  of  scholarship,  during  the  dark  ages,  and  the  pope's  ignorance  of  Greek.  Beza. 

olKiav  is  here  the  Church,  and  yuio)  the  iudwelUiig  Spirit.  Alford.  As  the  wells  (Gea. 
rsvi.  18),  stopped  by  the  Philistines,  were  opened  by  Isaac,  the  son  of  gladness,  so  tha 
money  was  found  within,  and  not  xvithout,  the  house.  Thus,  at  the  bottom  of  every 
man's  soul  is  this  image  of  God,  covered  with  dust  and  defilement,  which  may  recove' 
its  first  brightness  in  the  hands  of  the  Spirit.  Trench. 


9.  And  when  she  hath  found  it,  she.  calleth  her  friends  and  her  neighbours  together, 
iaying,  Rejoice  with  me  ;  far  I  liave  found  the  piece  which  I  had  lost. 

Calls.     The  Spirit  abides  in  the  church,  and  angels  are  ever  present. 
Rejoice  with  me.     All  holy  beings  are  invited  to  share  in  her  mys- 
terious joy. 


NOTES, 


ME3IOBANDA. 


92 


SUGGESTIVE    COMMENTARY 


[chap.  XV. 


Found.     The  piece  of  silver  bad  never  been  found,  bad  it  not  been 

sougbt, 
Tbe  sheep  had  never  returned,  had  it  not  been  brought. 
LiOst.     Tbe  sinner  lives  all  unconscious  of  his  real  worth. 
Like  a  precious  coin,  he  lies  valueless  in  the  mine  of  this  world. 
01jser\'e  the  woman  does  not  call  tbe  piece  of  silver  her  own. 
Tbe  penitent  sinner,  stamped  with  God's  image,  though  marred  and 

bedimmed  is  God's. 
The  woman  owns  that  she  lost  it,  perhaps  by  neglect,  not  imputable  to 

Christ.  Wordsworth. 
"  He  came  to  seek  and  to  save  that  which  was  lost."     Luke  xix.  10. 
He   employs   means   and   agencies,   but   to   be   successful   all  must  be 

animated  by  His  Spirit. 
The  special  work  of  the  Gospel  ministry  here  indicated,  viz.  the  recovery 

of  the  sinning,  tbe  erring,  and  the  lost. 


yetVofa?.  The  finder,  being  a  female,  invites  her  female  friends  and  neighbors, 
which  is  not  expressed  by  the  E.V.  Herein  the  proprieties  of  language  are  observed. 
W.  £•  W.  oTjyx.apV^-  Exclusively  to  the  Holy  Ghost.  Bengei,  Stier ;  the  Church. 
Luther.  Lisco ;  hoth.  Oosterzee.  Sum  nummus  Dei  Thesauro  aberravi,  miserere  me. 
4ugugtine. 


10.  Likewise,  I  gay  unto  you,  there  is  joy  in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth, 

Joy.     God  the  Father  has  no  pleasure  in  tbe  death  of  a  sinner. 
The  sons  of  God  shouted  for  joy,  at  the  first  creation.     Job  xxxviii.  7. 
Greater  joy  finds  place  at  the  birth  of  a  soul  unto  everlasting  life. 
One,  void  of  interest  in  the  welfare  of  Zion,  should  mistrust  his  piety. 
Woe  to  those  pastors,  who  should  be  angels  in  their  ministry,  but  envy 

even  the  good  performed  by  other  hands. 
Some  are  ashamed  of  penitent  tears,  as  signs  of  weakness. 
While  man  is  rcocking,  angels  are  rejoicing. 
The  presence,  not  among.     The  Great  Shepherd  rejoices. 
In  verse  6,  Rejoice  with  me,  angels  catch  tbe  rapture. 
Having  been  "  ministering  spirits  to  the  heirs  of  salvation,"  their  interest 

abates  not,  returning  to  their  bright  abodes. 
Pharisees  mmTQured — In  heaven  the  recovery  of  07ie  is  hailed  with  joy. 
In  these  outcasts,  Incaraate  Love  is  revealed.    Luke  xix.  10. 


MOTES. 


CHAP.  XV.] 


ON    ST.    LUKE. 


93 


Angels.     See  Lulvc  i.  11.     Their  history  and  character. 

The  angels  are  introduced  rejoicing,  in  contrast  with  the  sullen  silence  of 

malignant  Pharisees. 
Instead  of  slighting  penitents,  they  wait  with  joy  to  receive  them  as 

companions  in  service  and  sharers  in  blessedness. 
Angels  rejoice  more  for  the  conversion  of  one  penitent,  because  he  rises 

again  from  his  state  of  sin  more  watchful,  more  humble,  and  more 

full  of  godly  zeal  and  charity.     Grcgonj. 


Xapa,  The  tears  of  penitence  are  the  wine  of  angels.  Bernard.  Their  conversion 
causes  Te  Deums  among  the  heavenly  hosts,  ivw-mov — not  with,  among,  or  on  the  part 
of.  It  is  the  Great  ShephevJ  manifesting  ibis  }oy.  D.  Brown.  a.yye\ojv — angels  and, 
saints,  they  being  all  on  an  equality.  Rheimish  Notes. 


11.  IT  And  he  said,  A  certain  man  had  two  son*  : 

Said.      This  parable  has  been  styled  The  Pearl  and  Crown  of  all  HIj 

parables. 
It  has  the  silver  lining  of  Mercy  gilding  all  its  scenery. 
It  is  transparently  artless,  as  a  chapter  of  hitman  life. 
It  reveals  many  of  the  sacred  mysteries  of  the  kingdom  of  heaven. 
Saints  and  sinners  find  themselves  reproduced  in  it. 
It  is  a  gospel  within  a  gospel. 
Main  design  twofold.     1.  To  show  God's  toillingness  to  receive  penitent- 

sinners.       2.    The   causeless    ground   of    Jewish    jealousy   toward 

Gentiles. 
Certain  man.     The  Creator  and  Father  of  all  mankind. 
All  nations  are  of  one  blood.  His  offspring.     Acts  xvii.  26. 
Two  sons.     Man  originally  bore  the  image  of  his  heavenly  Father. 
Generally  applied  as  denoting  the  hoo  classes — Jews  and  Gentiles. 
Pharisees  were   brethren   of    publicans.       Jehovah,    God   of    Jew   and 

Gentile.     Bom.  iii.  29. 
All  men  morally  are  on  an  equal  level  before  God. 
Those  trained  under  one  roof  with  equal  fidelity,  at  times  take  different 

ways.     Grace  runs  not  in  families. 
"  A  wise  son  gladdens  his  father,  but  a  foolish  son  is,"  &c. 
Jacob  and  Esau,  Absalom  and  Solomon  illustrate  this  truth. 
Abel  and  Cain  were  doubtless  brought  up  in  sight  of  Paradise  itself. 
28 


NOTES. 


MEMORANDA. 


MEMORANDA. 


94 


SUGGESTIVE    COMMENTAKT 


[chap.  XV. 


tvo  viov?.  Jews  and  heathen.  Augustine,  Bede.  Angels  and  men.  Serberger. 
Pharisees  and  publicans.  AlJ'ord,  Oosterzee.  '^  Elder  brother."  Those  content  with 
le"al  obedience.  Trench  ;  Pharisees  of  the  better  sort.  Neander  ;  saints.  Bengel  ;  scribes. 
Calvin  ■  angels.  Middonatus.    All  sinners  hi  their  federal  head  sons  of  God.  Oosterzee, 


12.  And  the  younger  of  tliem  said  to  ids  father,  Father,  give  me  the  portion  of  goods 
i'Mii,  jixiitik  to  me.    And  he  divided  unto  them  his  living. 

Younger.     His  departure  hints  at  the  great  apostasy  of  the  Gentiles. 
His  return,  their  reception  into  the  privileges  of  the  New  Covenant. 
Estranged  in  heart,  he  cannot  longer  tolerate  holy  restraints  of  home. 
He  is  strongly  urged  hy  the  lust  of  setting  up  for  himself. 
Said.     His  claim  is  urged  in  technical,  almost  legal  form. 
This  delicate  touch  shows  a  stranger's  heart  in  his  fathers's  house. 
It  requires  far  advance  in  alienation  to  utter  such  a  bold  demand. 
It  may  be  called  the  pTactical  atheism  of  every  soul  forsaking  God. 
Give  me.     No  proof  of  this  being  his  right,  or  a  custom  among  Jews. 
Levitical  law  would  give  him  half  of  his  elder  brother's  inheritance. 

Dcut.  xxi.  17. 
A  far  better  prayer  had  been,  "  Give  us  this  day  our  daily,"  &c. 
He  had  lost  conscious  dependence  on  God,  the  true  source  of  peace. 
The  demand  at  the  close,  outweighs  the  petition  at  the  beginning. 
This  is  no  sudden  impulse  of  a  fiercely  tempted  soul. 
The   father  watched    the    germ    graduaUy   growing    into    a    spirit   of 

rebellion. 
Unthankfulness  and  forgetfulness  of  God's  goodness  are  precursors  of 

apostasy. 
He  proclaims  the  sad  severance  of  an  internal  bond. 
Pride  and  sensuality  are  fruits  of  the  root,  selfishness. 
Desiring  to  be  one's  own  master  the  beginning  of  sin;  all  afterward  the 

unfolding  of  this  germ. 
Supposed  origin  of  sin,  the  pride  of  an  archangel.     1.  Tim.  iii.  6. 
Some  vainly  apologise  for  the  wa;s'wardness  of  youth. 
Alas,  he  will  no  longer  tolerate  the  holy  fellowship  of  his  father. 
We  see  the  death  and  extinction  of  \h%  filial  sentiment. 
He  passionately  contemns  his  only  true  possessions  in  God. 
He  would  be  independent  of  God,  the  root  of  all  evil. 
He  seems  to  regard  his  rights  as  equal  to  his  father's. 
A  sure  sign  of  Divine  wi-ath  when  such  a  prayer  is  heard. 
A  sinner's  prayer  granted,  often  the  final  token  of  perdition.  Mark  v.  17. 

NOTES. 


CHAP.  XV. 1 


ON    ST.    LUKE. 


95 


Portion.     Custom  of  tlistributing  an  estate  during  the  father's  life 

known  in  the  East,  but  not  amonj:;  tlie  Jews. 
The  elder  son  had  a  double  share  in  his  father's  estate.     Deut.  axL  17. 
The  object  was  to  enable  him  to  provide  for  his  sisters. 
Each  child  of  Adam  receives  a  portion  in  this  state. 
Goods.     "VMiat  a  mockery  of  the  wants  of  a  man's  soul  are  earth's 

treasures  ! 
He  had  grown  weary  of  living  upon  his  father's  fulness. 
He  trusted  to  become  a  fountain  of  joy  to  himself. 
He  seems  desirous  of  carrying  away  his  own  share  as  spoil. 
He  fancies  that  his  infatuated  plan  is  wisdom. 
Thus  men  deem  health  and  wealth  the  only  goods. 
He  seems  to  have  esteemed  things  of  sense  above  gifts  of  grace. 
Falleth..     A  polite  term  for  grasping  after  what  he  had  a  right  to. 
Ingratitude,  one  of  the  fruits  of  original  sin. 
A  most  fatal  error  to  mistake  God's  gifts  as  debts. 
The  sinner's  ruin  is  not  being  satisfied  with  what  God  gives. 
Paradise  ought  to  have  made  our  first  parents  content. 
License  to  sin  is  a  most  perilous  liberty. 
Men  madly  deem  they  have  freedom,  when  they  break  all  the  bands 

binding  them  to  God. 
A  filial  spirit  of  dependence  on  God,  only  true  blessedness. 
Divided.     The  father  is  unwilling  to  find  a  servant  in  a  son. 
The  onlj'  true  freedom  for  a  creature  is  in  God's  service. 
He  knows  all  restraints  fruitless  in  keeping  him  as  a  child. 
Divine  mercy  will  never  dragoon  a  creature  to  share  His  love. 
[n  bestowing  the  inheritance  He  foresaw  it  would  be  all  consumed. 
That  the  prodigal  in  deep  distress  must  learn  the  folly  of  his  course. 
He  suffers  us  to  chose  our  own  pat.h,  but  hedges  it  with  thorns.  Hos.  ii.  6. 
Though  he  forgat  his  parent  the  father's  heart  ever  follows  him. 
Unto  them.     Unto  the  elder  as  well  as  the  younger. 
The  elder's  share  remains  under  the  father's  guidance. 
The  yoimger,  conceited  in  his  folly,  bids  his  aged  father  and  wisdom 

"  farewell,"  at  once. 
liiving.     Herds,  grain,  and  other  oriental  treasures. 


vedJTcpoi.  Publicans  and  Gentiles.  Bilgenfeld.  The  sinner  -witliin  the  covenant. 
Tertullian.  empaKkov.  A  singnlar  but  gennine  Greek  expression.  Orotius.  The 
phrase,  like  so  many  in  Luke,  is  classical.  Wakefield.  Descriptive  of  the  mind  of  the 
GentUe  world.  Wordsivorth.     /u.e'pos.    Those  marrying  Amazons  obtained  their  portion 


NOTES, 


3IE3IORAXT>A. 


MEMORANDA. 


96 


SUGGESTIVE     COMMENTARY 


[chap.  XV. 


fiiHt  from  their  own  parents.  Herodotus.  A  picture  of  the  Gentile  -^vorld  leading  the 
tents  of  Shem.  Stier.  The  permission  of  free-will  to  man.  Al/ord.  But  thougrh  the  Fall 
has  so  benumbed  or  paralvzed  man's  powers,  that  his  freedom  is  imperfect,  his  respoii- 
sibilitii  is  as  entire  as  in  Paradise.    His  bondarie  of  soul  to  Satan  is  his  sin  and  ruin. 

Si.i~iKev.    Beserved  his  lands,  family,  servants,  AcBioom/tM.    jSt'oi/.     The  substance 
of 'jian  is  the  capacity  of  reasoa,  accompanied  by  free  will.  Theophylact. 


13.  And  not  many  days  after  the  younger  son  gathered  all  together,  and  tcolc  hii 
journey  into  afar  country,  and  there  wasted  his  substance  with  riotous  living. 

Days.     He  had  his  prayer  granted,  and  believed  himself  hajDpy. 

But  secured  in  possession  he  hastens  to  his  ruin. 

It  marks  the  impatience  of  the  sinner,  in  breaking  away  from  God. 

Gathered.     He  converted  them  into  ready  money. 

Like  men  unrenewed,  he  mistook  entirely  the  chief  end  of  his  creation. 

All,  he  could  command  ;  he  left  his  best  treasure  behind. 

In  his  father's  heai-t  was  a  depth  of  love  he  little  understood. 

With  dehberate  resolve,  he  collects  all  his  energies  and  goods. 

He  intends  the  earth  shall  yield  him  a  rich  haivest  of  joy. 

Sinner  turning  his  back  on  his  Father,  trusts  his  own  feeble  arm  for  the 

future. 
He  defiantly  declares  the  creature  better  than  the  Creator. 
Journey.     Liberty  unseasonably  obtained,  is  commonly  intemperately 

used. 
Sin  first  is  sweet,  but  afterwards  is  bitter.      ^ 
The  young  prodigal  dreams  he  has  all  he  desires. 
"  Lord  of  himself !  that  heritage  of  woe." 

He  knows  not  the  tenible  bondage  of  his  own  lusts  awaiting  him. 
Sad  experience  proves  true  liberty  only  in  the  restraints  of  our  Father's 

house. 
Apostasy  of  the  heart,  oft  precedes  the  apostasy  of  life. 
Man  cannot  wander  long  in  safety  by  his  own  guidance.  4 
Fatal  experience  will   prove  the  heart  a  most  deceit^il    guide.      Jer. 

xvii.  9. 
Selfishness,  set  to  guard  divine  gifts,  will  sooner  or  later  bankrupt  a  soul 

for  time  and  eternity. 
Far  country.     Distance  from  God  is  not  in  space,  but  in  affections- 
Any  place  where  the  heart  can  play  atheist.  [Bede. 

A  disbelief  in  Omniscience  the  root  of  myriads  of  sins. 
Departure  from  God  is  the  full  consummation  of  guilt. 
Even  allusions  to  a  faithful  father  become  irksome  to  a  profl>igate  son. 

NOTES. 


CHAP.  XV.] 


ON    ST.    LUKE. 


\), 


Sinners  at  first  think  such  a  Life  the  only  one  worthy  of  the  name  !  w 
But  God  calls  it  death  begun, — "  My  son  was  Dead,  but,"  &c.  v.  21.  /S 
The  history  of  all  sinners  : — 1,  independence  ;  2, apostasy  ;  3,  indulgence  ; 

4,  sensuality ;  5,  self-destruction,  if  not  arrested  by  God. 
Away  from  Christ  is  to  be  without  God,  without  hope,  without  a  home. 

Eph.  ii.  12. 
1,  Christless,  2,  Godless,  3,  hopeless,  4,  homeless  are  all  imbelievers. 
Wasted.     Gr.  dissipated.    'Figure  taken  from  winnowing  the  chaff. 
The  sinner  is  the  greatest  waster  in  God's  universe. 
All  creature  possessions  consume  themselves  in  the  using. 
Even  riches  the  sm-est  "make  themselves  wings  and  fly  aio  ay."''     Prov. 

xxiii.  5. 
Covetousness  makes  the  soul  lean  in  wishing,  and  turns  all  wealth  into 

povei-ty. 
The  more  men's  goods  increase  the  less  and  less  do  they  satisfy. 
Lords  of  their  means  but  slaves  to  their  desires. 
Adam  squandered  the  £nest  inheritance  ever  bestowed  on  man. 
Folly  thinks  life  long  and  wealth  to  be  inexhaustible. 
But  misery  comes  treading  on  the  heels  of  riot. 
Pleasm-es  of  sin  are  very  brief  but  its  sorrows  are  long. 
Vanity  desires  to  outshine  those  in  the  same  race  of  folly. 
"He  that  follows  vain  persons   shall  have  poverty  enough."     Prov. 

xxviii.  19. 
Substance.     His  shelter,  his  raiment,  his  food,  his  gold  are  ended. 
With  loss  of  these  his  credit  is  bankrupt:  the  poor  have  but  few  friends. 
Mankind  avenges  itself  on  its  dupes  by  first  betraying,  then  disoivning 

them. 
If  the  world  injure  one  it  is  sure  to  scorn  its  own  victim. 
The  envious  Sanhedrim  first  ruin  Judas,  then  scorn  him. 
But  there  are  gi-eater  treasm-es  squandered  than  gold. 
Spii-itual  bankrupts  lose  that  which  angels  might  desire,  the  true  riches, 

without  which  they  are  poor  in  time  and  wretched  through  eternity. 
Riotous  living.     Gr.  Not  caring  to  save  any  portion. 
Sin  makes  men  reckless — they  pawn  their  fortune,  their  credit,  their 

character,  and  at  last  their  souls  ! 
The  world  has  its  attractions  and  the  flesh  its  pleasures. 
One  element  they  continue  to  forget — 
For  all  these  things  God  will  bring  them  to  judgment.     Eom.  xiv.  12 

Ecc.  xi.  9. 
The  path  of  sin  a  descending  path— 1,  pride,  2,  departure,  3,  waste,  4, 

sei-vitude,  5,  misery. 


MEMORANDA. 


NOTES, 


MEMORANDA. 


as 


SUGGESTIVE    COMilliXTAIjy 


[chap.  XV. 


The  path  of  salvation  an  ascending  path — 1,  reflection,  2,  penitence, 
3,  return,  4,  liberty  and  life. 


X<i>pav  iioKpav.  Forgetfulness  of  God  is  that  far  off  land.  Augustine,  ao-wTw?, 
a  smAa-ia^ui,  without  salvation  ;  accursed,  abandoned,  desperate.  Lidd.  d- Scott.  Sell- 
destroying  life.  Sticr.  Incorrigible.  Al/ord.  Latins  caUed  sucE  perditum,  mined. 
Ohhausen,  Trapp :  dissolutely.  Wordsworth.  Tl\e  adjective  acrioTos  is  defined  by 
Aristotle  to  mean,  ruined  by  himself:  the  noun  ao^wTia  denotes  prodigality  combined, 
vpith  intemperance.  Bengel,  Luxuriose.  Vulgate.  More  than  luxuriose,  implies  a 
WBsttr  of  himself,  faculties,  time,  health.  do-eXveia.  A  synonym  with  dcrwros,  sup- 
posed by  some  to  be  derived  fiom  Selge  of  Pisidia,  of  infamous  morals : — one  doing  all 
that  caprice  or  wanton  insolence  suggest.  Trench.  One  who  cannot  be  saTed, 
Bloomfield.    Dead  to  his  native  countrj-.  Vera,  Qer, 


14.  And  when  he  had  spent  all,  there  arose  a  mighty  famine  in  that  land  ;  and  lie  begam 
to  be  in  want. 

Spent  all.     "  Wherefore  spend  ye  money  for  that  which  is  not  bread?  ** 

Isa. Iv.  2. 
He  called  the  goods  his  own,  but  they  were  his  father's  goods. 
Time  passed  memly  for  a  while,  but  such  pleasures  soon  die  out. 
While  his  substance  lasted,  conscience  was  silent. 
Eelish  for  carnal  joys  often  lost,  long  before  they  arrive. 
It  shadows  forth  the  deep  internal  gnawings  of  the  soul. 
Dreadful  horror,  bitter  emptiness,  agonize  the  heart. 
He  found  slavery,  when  he  fondly  hoped  for  independence. 
Seducing,   apostate    companions,   now    mock    over    his  ruin.      Prov. 

xxviii.  19. 
Degi-aded  to  the  level  of  beasts,  he  covets  swine's  husks. 
Strong  colors,  but  He  who  paints,  knows  the  sinner's  heart  and  history. 
More  is  spent  than  gold  can  buy.     Eiches  of  sovereign  grace. 
Bible,  sabbaths,  admonitions  of  conscience.  Spirit's  strivings,  tkrone  of 

gi'ace,  hope  of  glory,  all  madly  flung  away. 
Arose.     Sent  in  mercy  to  bring  back  the  prodigal  to  penitence  and  his 

home. 
Let  sinners  thank  the  Lord  for  such  rough  warnings  to  a  slumbering 

conscience. 
Famine,  of  truth  and  love,  whereon  the  soul  can  alone  live. 
It  is  an  evil  thing  and  bitter  to  forsake  the  Lord.     Jer.  ii.  19. 
Calamities  in  this  sinful  world,  are  visitatious  of  mercy. 


NOTES. 


CHAP.  XV.] 


ON    ST.    LUKK. 


99 


The  miscrj^  was  general,  but  God's  aim  vfas  personal. 

Mysteriously  lield  back  until  iu  heart  bo  could  feel  its  rigors. 

The  storm  did  not  descend,  imtil  Jonah  was  in  the  ship. 

Iu  that  land,  there  is  always  a  famine  of  the  Spirit. 

The  candle  of  the  Lord  had  almost  gone  out  within  him. 

Trying  to  keep  goods  without  God,  is  to  recklessly  scatter  them. 

This  famine  does  not  come  with  earthquake  sxiddenness. 

Natural  delight  is  a  scanty  cistern,  not  a  living  fountain. 

But  the  faster  prodigals  live,  the  sooner  comes  exhaustion. 

Yet  ofttimes  a  man's  earthly  wealth  remains  while  his  soul  is  famishing. 

This  famine  sits  down  an  unbidden  guest  at  rich  men's  tables. 

His  boasted  freedom,  is  bondage,  \Tnder  another  name. 

Belshazzar  was  starving  at  his  own  princely  feast.     Dan.  v.  1, 

Like  all  prodigals,  he  soon  made  himself  a  beggar. 

"  They  became  vain,  &c.,  and  their  foolish  heart  was  darkened."  Eom. 
i.  21. 

Greeks  and  Eomans  had  thoroughly  tested  all  earthly  good. 

With  Solomon  they  agreed  that  it  was  "  vanity  of  vanities." 

All  child-like  faith  in  the  old  allegiance,  had  departed. 

Worn  out  creeds,  could  not  nourish  the  sjsirit  of  man. 

Some,  in  mockery  and  some,  in  despair,  asked  "  What  is  truth  ?  " 

But  the  oracles  were  silent  and  none  seemed  to  regard. 

They  had  exhausted  every  energy  for  that  which  satisiieth  not.  Isa. 
Iv.  2  ;  Ezek.  vii.  19. 

They  had  for  long  sad  aj^cs  cried,  "Who  will  fchow  us  any  good?" 
Psa.  iv.  6. 

Heaven  answered  back,  "  No  peace,  saith  my  God,  to  the  wicked." 
Isa.  Ivii.  21. 

This  foretaste  of  coming  woe  should  have  smnmoned  him  to  his  home. 

Self-cotifident,  his  proud  heart  was  still  unsubdued. 

Barrenness,  shame,  and  death  the  fruits  of  persistent  sin.     Eom.  vi.  21. 

In  want  of  what  he  once  enjoyed,  and  of  what  his  father's  servants  then 
enjoyed. 

This  famine  is  the  shepherd  seeking  his  stray  sheep,  the  woman  sweep- 
ing to  find  the  lost. 


KoX  airrbs  rjp^a.To.  He  begfin  himself.  Et  ipse  caepit  egere.  Vulgate  ;  lie,  as  -well  as 
others ;  he,  who  had  lived  so  recklessly,  aurbs  is  used  to  give  emphasis  to  the  action  or 
state  sifirnifled  by  the  verb,  especially  where  a  series  of  actions  or  circumstances  is  rocordea 
respecting  a  certain  subject.  Luke  xvi.  23-24;  xvii.  16;  xxiv.  SI.  Webster's  Syntax.  Sin 
loigns  where  the  love  of  God  is  not.  QuesneL 


NOTES, 


MEMORANDA. 


MEMORANDA. 


100 


wrote  :— 


SUGGESTIVE    COMIIENTABY 


[chap.  XV. 


A  poet,  in  the  noon  of  life,  of  fortune,  and  full  parsnit  of  pleasure  thus 

•'  My  days  are  in  the  yeJlow  leaf, 

"The  flowers  and  fruita  of  love  are  gon*— 

"  The  •worm,  the  canker,  and  the  griefi 

"Are  mine  alone.' 
**  The  fire  that  on  my  bosom  preys 
"  Is  lone  as  some  volcanic  isle, 
"  No  torch  is  lighted  at  its  blaze, 

"  A  funeral  pile."  Byron, 


15.  And  he  went  and  joined  himself  to  a  citizen  of  that  country  ;  and  lie  sent  htm 
into  his  fields  to  feed  swine. 

Joined.     The  stricken  sinner  cries,  "Bricks  are  fallen,  I  will  build 

with  hewn  stone."     Isa.  ix.  10. 
Eesolved  in  defiance  of  heaven  and  earth  to  hold  out  to  the  last. 
The  wretched,  in  want,  begin  trying  to  help  themselves. 
Human  devices  are  utterly  unequal  to  secure  the  soul's  peace. 
"  He  that  commits  sin  is  the  servant  of  sin."     John  viii.  34. 
•'  Make  me  a  keei:)er  of  swine,"  he  asks,  "  lest  I  stai-ve." 
He  had  become  before  a  slave  to  his  own  wicked  htsta. 
Now  he  surrenders  his  liberty  as  a  slave  of  the  ivorld. 
Satan  verily  is  a  hard  master,  and  sooner  or  later  it  will  be  known. 
His  being  in  the  service  of  another  hints  at  the  relation  of  publicans  to 

the  Eomans. 
Citizen.     Some  suppose  him  to  be  Satan  or  one  of  his  angels. 
It  sets  forth  a  deeper  depth  of  the  sinner's  downward  course. 
Miserable  as  he  was  the  prodigal  was  a  stranger,  not  a  citizen  of  that 

country. 
It  hints  at  a  self-conscious  yielding  of  himself  to  the  world. 
He  had  not  cut  off  the  last  link  binding  him  to  his  fatherland. 
The  famine  it  seems  had  not  yet  reached  the  citizen. 
But,  though  he  knew  it  not,  he  was  more  miserable  than  the  prodigal. 
There  is  hope  for  the   sinner  as  long  as  he  feels  he  is  an  alien  in  the 

service  of  Satan. 
Hope  becomes  dim  v/hen  he  has  no  longings  after  Home  ! 
Feed  swine.     Swineherds  the  only  class  excluded  from  temples  ia 

Egypt. 
Flesh  of  swine  was  forbidden  as  food  to  the  Jews.     Lev.  xi.  7 ;  Dent. 

xiv.  8.     Held  in  abomination.     Isa.  Ixv.  4. 
Eleazar,  an  aged  scribe,  died  a  martyr  rather  than  eat  it. 


NOTES. 


XV.] 


ON    ST.    LUKE. 


10' 


Moslems  forbidden  by  the  Eoran  to  eat  it. 

This  degrading  office   was   another    step   in   the   prodigal's   dowuwar 
progress. 

He  who  begins  by  using  the  world  as  servant  to  his  forbidden  pleasuixf 
will  end  by  becoming  the  slave  of  his  own  passions  and  desiies. 

The  world  who  seduced  him  will  then  scorn  the  voluptuary. 

He  who  crouches  to  the  world  for  a  crust  of  bread  must  not  be  surprise- 
to  be  sent  to  feed  brutes.     1.  Sam.  ii.  36. 

It  was  the  very  lowest  grade  of  infamy  among  the  Jews. 

There  is  no  master  so  cruel  as  Satan,  no  yoke  so  hea'S'y  as  sin. 

"All  thy  lovers  have  forsaken  thee."     Ezek.  xvi.  37,  also  xxiii.  22. 

Eefusing  to  be  God's  children — Satan  secures  us  as  his  slaves. 

Behold  the  son  sunk  into  a  swineherd  ! 


cKoAX^Or) — Attached  himself,  KoAAa  glue  ;  clave  to,  Acta  v.  13;  ix.  26.  W.  d'  W.  Se 
obtrusit,  thi-ust  himself  on  Mm  ;  adhaesit.  Vulgate.  Contempt  not  implied  in  the  word, 
bnt  in  the  jjerson  to  whom  one  clings.  CamjjfcfiZ/;  hound  himself,  il/ajor.  fioa-Kuv.  The 
rich  Gentile  would  insult  the  needy  Jew.  Ooxterzee.  x^'PO"?)  Eumaeus  in  the  Odyssey  of 
Homer  was  a  chief  swineherd,  a  proof  of  low  civilization.  Foote.  Egyptian  priests  could 
not  eat  it.  Herodotus,  Wilkinson.  1.  322.  Ai-abians  did  not  use  it.  Pliiin ;  neithei 
Phoenicians  nor  Ethioijians.  Its  umhealthiness  the  cause  assigned.  Rawlinson.  Ques- 
tioned by  Hamilton,  Smith.  Among  the  Egyptians  this  animal  was  sacred,  because  by 
turning  up  the  soil  it  taught  ploughing.  Plutarch,  Bochart. 


16.  And  he  would  fain  have  filled  his  belly  with  the  htisks  that  the  swine  did  eat :  ainl 
no  man  gave  unto  him. 

Fain.     Gr.  intensely  desired.     His  soul  was  fainting  within  him. 

A  thousand  criminal  desires  of  worldly  pleasm-e  mock  his  hopes. 

Some  "  feed  on  wind," — Hosea  xii.  1 ;  others  "  on  ashes."     Isa.  xliv.  20. 

Filled.     Sensual  pleasures /jZi  but  never  satiafy  the  man. 

Soul  never  saith,  It  is  enough,  until  "filled  with  all  the  fulness  of  God." 

Eph.  iii.  19. 
Husks.     A  kind  of  pod  6  inches  in  length,  of  the  carob  tree. 
Ai-ouud  the  seed,  a  sweetish  pulp  is  found.     Tree  bears  800  pounds. 
War  horses  were  fed  on  these  pods  in  the  Peninsular  war. 
Kow  called  locust  honey,  or  St.  John's  bread,  in  Palestine. 
In  times  of  famine,  the  fruit  is  eaten  by  the  poor  in  southern  Europe. 
Be  could  barely  hope  to  satisfy  by  them,  the  gnawings  of  hunger. 
The  food  of  beasts,  cannot  satisfy  the  cravings  of  man. 


dlEMOllANDA. 


NOTES. 


MEMORANDA. 


102 


SUGGESTIVE    COMMENTArvY 


[chap,  XV. 


The  type  of  the  gross  sinners  fieshly  lusts. 

Sensual  appetites  of  men,  oft  wear  the  guise  of  fair  names. 

Tbe  Spirit  of  God  calls  things  by  terms  si<<nificant  of  truth. 

Sin  ceasing  to  be  disgraceful,  the  lowest  depth  is  reached. 

Even  in  such  depths,  God's  tenderest  calls  are  imheeded. 

Eefusing  to  be  a  S07i  to  his  father,  he  is  compelled  to  be  a  slave. 

He  who  would  not  be  ruled  by  God,  will  be  found  seriu)Z(;  Satan. 

He  who  abides  not  in  his  father's  palace,  is  sent  to  the  field  among 

hinds. 
He  who  would  not  dwell  among  brethren,  is  doomed  to  herd  with  brutes. 
Eefusing  bread  among  angels,  he  must  welcome  the  husks  of  swine. 
Men  seem  resolved  to  ignore  the  teaching  of  6000  years  experience. 
No  degree  of-  gratification  to  the  appetites  can  appease  the  soul. 
♦'  It  enlarges  its  desire  as  hell,  and  as  death  cannot  be  satisfied."      Hab. 

ii.  5. 
Fire  cannot  be  quenched  by  adding  fuel.     Ezek.  xvi.  28. 
The  monstrous   luxury  and   frantic  prodigality   of  Rome's   monarchs, 

stand  as  despairing  efforts  of  man  to  fill  his  belly  with  husks. 
Their  incredibly  sumptuous  feasts.     Apicius  cost  £2,000,000  a  year ! 
Their  golden  palaces,  their  gigantic  baths,  still  stupendous  in  ruin. 
Their  immense  circuses,  their  costly  spectacles  in  theatre  and  Coliseum, 

were   men's    inner    wants,   littering  in   thunder,   their  depth  and 

strength. 
Without  God,  all  dainties  in  golden  dishes,  are  but  husks  still. 
The  prodigal  had  sinned  -nith  both  hands  and  in  dead  earnest. 
Yet  his  long  departure  from  God,  rendered  not  return  impossible.    Isa. 

i.  18. 
Though  forsakilig  God — God  has  not  forsaken  him. 
His  very  misery  in  that  far  off  land,  was  an  expression  of  the  father's 

love  to  him,  and  of  anger  toward  his  sin. 
God  oft  hedges  the  way  with  thorns  to  make  sin  bitter.     Hos.  ii.  6. 
He  allows  the  world  to  make  its  bondage  felt,  to  those  He  loves. 
They  will  learn  the  difference,  between  God's  and  the  world's  service. 
"  It  is  an  evil  and  bitter  thing  that  thou  hast  forsaken  the  Lord."     Jer. 

ii.  19." 
"  He  feedeth  on  ashes,  a  deceived  heart  hath  turned  him  aside."     Isa. 

sliv.  20. 
God  alcaie  can  "  satisfy  the  longing  soul,  and  fill  the  hungry  soul."     Pa. 

cVii.  9. 
No  man,  troubled  himself,  whether  the  prodigal  perished  or  nut. 
The  sinner  finds  no  pity  from  those  who  ruined  him. 


NOTES. 


CHAP.  XV.] 


ON    ST.    LUKE. 


103 


The  prodigal  could  not  get  bread  by  workinp,  and  takes  to  begging. 
But  the  world  heeds  not  the  cry— It  can  poison,  but  not  feed  the  soul. 
The  world  will  exhaust  your  purse,  credit,  health,  and  then  mock  your 

folly,  and  requite  aU  your  favors  with  a  curse. 
The  soul  finds  no  sympathy  from  those  who  urged  to  ruin. 
In  the  lowest  depth  of  despair,  neither  deserving  nor  receiving  pity. 
Beady  to  perish,  conscience  long  hushed,  at  length  is  heard. 
Midnight  before  the  dawn.      Manasseh's    woes    drove    him  to   God. 

2.  Chron.  xxxiii.  12. 


£^eW^t6i  y^ixCa-iti,  'was  glail,  or  was  thaBkful  to  fiU.  Of  tliis  mean  faro  no  one  conld 
deprive  him ;  tbe  remark  ovSeU  iSC&ov  applies  to  more  suitable  food.  W.  <£■  W.  koi  for— 
through  the  avarice  of  his  employer.  De  Wette.  K^pa-rC^u,  the  siUqute,  or  pods  of  the 
carob.  They  were  given  to  swine,  and  are  called  K^pina,  from  their  hom-hke  form. 
Wordsworth.  iSCSov,  xeparia  understood.  Meyer,  Greswell;  absolute.  Mford,  fitter, 
^ayeii'.  Major. 


MEMORANDA. 


17.  And  when  he  came  to  himself,  he  said,  How  many  hired  servants  of  my  father'i 
luive  bread  enough  and  to  spare,  and  I  perish  with  hunger  I 

Came  to  himself.     Before  this,  he  was  beside  himself. 

"  Madness  is  in  the  hearts  of  the  sons  of  men,  while  they  live."  Ecc.  ix.  3. 

He  who  wo\ild  return  to  God,  must  first  return  to  hiviself. 

He  finds  himself,  when  he  is  found  of  God. 

Greatest  torment  of  the  lost,  that  they  reahze  their  madness  too  late  ! 

Of  all  diseases,  insanity  is  the  greatest  enemy  to  its  own  cure. 

Many  deny  their  misery,  until  they  seek  ccmsolation  in  vain. 

Conscience  long  unheard,  first  makes  itself  heard  among  the  sicine. 

Conscience  if  unheard  through  life,  will  compel  a  hearing  when  death  is 

deshed  and  not  found. 
Broodmg  over  sorrows,  is  not  a  change  of  heart,  but  precedes  it. 
"  When  he  thought  thereon,  he  wept  bitterly."     Mark  xiv.  72. 
Conviction  is  not  conversion,  but  a  step  in  the  right  way. 
In  the  depth  of  his  folly,  he  sought  rehef  among  kmdred  profligates. 
Now  he  seeks  it  in  penitent  tears,  at  his  father's  knees. 
No  repentance  more  bitter,  than  that,  for  rejected  love. 
He  had  wilfully  veiled  his  heart,  with  delusions  of  sin. 
The  Spirit  tears  off  this  veil,  and  reveals  himself  to  himself. 

NOTES. 


MEMORANDA. 


104 


SUGGESTIVE    COilMEXTARY 


[chap.  XV. 


He  sees  all  nature  calmly  sleeping  under  the  smile  of  tlie  Creator. 
The  rejoicing  animals  are  undisturbed  by  his  achings  of  heart. 
"  The  curse  fell  on  unsinning  nature,  but  not  in  vengeance." 
He  beholds  all  aroimd  him,  peace  and  joy,  himself  only  condemned. 
"  To  be  a  jarring  and  dissonant  thing, 
Amid  this  general  dance  and  minstrelsy." 
Many  now,  ■wretched  as  he,  endeavor  to  disguise  their  heart-aches. 
Endeavor  to  dress  their  husks,  after  the  likeness  of  human  food. 
Others  glorying  in  their  shame,  claim  kindred  tastes  and  end  of  brutes. 
Horace  boasted  he  was  a  beast  from  the  sty  of  Epicwus. 
Hired.     Allusion  to  his  being  hired  but  receiving  no  hire. 
Servants.     Gr.  slaves.    History  and  laws.    Luke  vii.  2.     See  Notes. 
Poor  sinners  whom  He  had  graciously  and  hospitably  received. 
My  father.    His  heart's    first   utterance  is  of  his  father's  forsaken 

house. 
He  remembers  his  filial  relation  although  all  rights  are  forfeited. 
Bread.     Contrasts  strongly  with  the  husks  for  swine. 
Christian  privileges   are   embraced  in   one  word — "  children's  bread." 

Matt.  XV.  26. 
The  Spirit  reminds  him  of  the  fulness  of  the  provisions  of  grace. 
Spare.     Reminding  its  of  our  duty  to  distribute  to  others  in  want. 
Many  a  prodigal  at  this  hour  longs  for  the  crumbs  under  Ms  father'e 

table. 
And  how  many  in  that  world  where  Dives  thirsts  ! 
Perish.     "  Here  "  is  in  the  Greek,  omitted  in  the  Enghsh  Version. 
This  is  my  sin,  my  misery,  which  I  have  deliberately  chosen. 
Thus  sin  makes  light  hearts  heavy,  and  repentance  heavy  hearts  light. 
Hunger.     The  most  terrible  of  all  cajDital  punishments  is  starvation. 
The  prolonged,  fevex-ish,  excruciating  agonies,  are  all  written  out. 
The   doomed   ones   have  been    dying    eighteen   days,   and  its   end  is 

madness  ! 
Yilest  need  not  despair ;  sins  of  scarlet  and  crimson  dye  are  forgiven. 

Isa.  i.  18. 
The  prodigal's  experience  is  renewed  by  all  lovers  of  pleasure. 
"  Miserable  comforters  and  physicians  of  no  value  are  ye  all."  Job  xin.4. 
"In   adversity  consider."     Ecc.  vii.  14.     "He   considers   and  turns." 

Ezek.  xviii.  28. 
Though  compelled  to  fly  to  Jesus  He  receives  us  gladly. 
Young  men   of   Succoth  needed  "  briars  and  thorns  to  teach  thera." 

Judges  viii.  16. 
God's  storm  pursuing  fugitives  first  awakens  sensibility  in  the  sinner. 

NOTES, 


CHAP.  XV.] 


ON    ST.   LUKE. 


105 


els  iavTov.  Eepcntance  in  the  back  Brouuct,  is  distinctly  here  pre-suppovd- 
Olshausen.  Conviction  no  EUbjectivc  delusion,  but  the  voice  of  God  in  the  conscience. 
Oosterzee.  iroo-oi,  &c.— brute  creation,  Gerlach;  saints.  Paulus ;  men  in  worldly 
prosperity.  .S«iVr ;  overseers  of  farms.  Oos<ci2ir.  w5e,  before  Ai^xw.  Griesbach,  Meyer, 
Alford;  after  Xijxi.  Co(L  Sinai.  Aimw.  His  master  was  bound  to  furnish  him  food. 
Kitinoel.  Oriental'  masters  know  little'  of  any  binding  law,  but  that  of  the  ncimitar. 
(col,  cancelled.  Tischendorf,  poster  zee;  omitted.  Cod.  Sinai. 


18.  I  icill  arise  and  go  to  my  father,  and  will  say  unto  him.  Father,  I  have  sinned 
against  heaven,  and  before  tlice, 

I  will  arise.     From  the  lowest  depths  of  helpless  despondency  he  looks 

up  to  the  throne  of  mercy  for  help. 
He  despairs  of  any  help  being  had  from  his  O'svn  plans. 
Grace  alone  preserves  the  convicted  soul  from  absolute  despair. 
He  consults  no  profligate  companions. 

They  might  have  mocked  his  pious  resolve  with  ironical  mulice. 
"  You  retm-n  home,  poor  besotted  one,  there  is  no  bread  for  you!  " 
"Hinder  me  not,"  he  cries,  "for  I  am  starving  here." 
"  Your  father  will  never  oicn  one  who  has  so  deeply  wounded  his  heart." 
He  answers :  "  It  is  like  Him  to  pardon,  I  ■v\'ill  arise  and  go." 
"But  you  have  disgraced  your  family,  aiid  they  will  repel  you." 
"  "SMiat  matters  all  beside  if  there's  room  in  my  father's  heart  ?  " 
"  They  wiU  treat  you  as  one  of  the  dogs  or  slaves." 

"  Let  them.      I  am  willing  to  share  a  slave's  part  in  my  father's  house." 
"  Hinder  me  not ;  I  saw  the  tear  in  my  father's  eye,  when   he  said  io 

me,  adieu." 
"  Hinder  me  not,  I  am  bound  for  my  blessed  home  on  high." 
And  go.     Many  would  prefer  joining  some  other. citizen  of  the  land. 
Many  wovdd  listen  to  fairer  promises  or  higher  offers. 
He  who  delays  an  hour  perils  the  salvation  of  an  eternity. 
Every  moment's  delay,  every  step  back,  must  be  retraced  in  tears  and 

sorrow. 
He  must  resolve  to  risk  all,  to  stay  is  to  starve. 
This  is  the  spirit  of  adoption,  inspiring  him  with  filial  love. 
"  He  gave  them  power  to  become  the  sons  of  God."     John  i.  12. 
Father.     The  name  Father  remains  though  the  son  be  so  degenerated. 
His  coufidenco  in  bis  father's  affections  not  extinguished. 
This  filial  trust  and  fear  the  constant  fruit  of  true  repentance. 
Sinned.     The  change  has  come  at  last,  and  what  a  change  I 

NOTES. 


MEMORANDA. 


MEMORANDA. 


106 


SUGGESTIVE    COlIirENTAP.Y 


[chap.  XV. 


It  }s  expressly  framed  as  the  form  for  all  true  lieart-broken  penitentg. 

Terms  are  of  divine  clioice,  and  of  exquisite  simplicity  and  power. 

He  first  discerns  sin  in  its  root  and  essence. 

It  is  the  sinner's  heart  cry  to  an  all-merciful  Father, 

Paternal  compassion  alone  could  teach  a  sinning,  son  thus  to  speak. 

The  shepherd's  voice  goes  out  after  the  wandering  sheep. 

A  williugiiess  to  confess  sin  the  first  step  towards  pardon. 

With  the  mouth  confession  is  made  unto  salvaticsi.    Eom.  x.  10. 

Refusing,  a  sure  sign  of  continued  incorrigible  obdui'acy,  Prov.  xxviii.  13 ; 

Jer.  ii.  35  ;  Hosea  xiv.  2  ;  1.  John  i.  9. 
This  heart-breaking  fulness  is  given  the  soul  by  the  Holy  Ghost. 
All  the  details  of  a  sinful  life  cannot  be  set  before  God. 
Although  at  the  moment  of  supposed  death  memory  seems  invested  with 

almost  omniscient  power  as  to  one's  past  life. 
Unlike   Adam,  tho  prodigal   does   not  palliaie   sin  by  pleading  some 

extenuation. 
We  can  see  him  in  the  dust,  bitterly  lamenting  his  folly  and  madness. 
The  earth  becomes  the  naturiil  throne  of  the  desolate  heart. 
"  So  they  sat  down  on  the  ground  seven  days."     Job  ii.  13. 
Heaven,  i.e.,  against  God  ;  sins  crying  to  heaven.     Gen.  xviii.  21. 
We  may  wrong  our  neighbor,  but  all  sin  is,  in  its  fulness  of  guilt,  against 

God  odone. 
Malignity  of  sin  aims  high.     Psa.  Ixxiii.  0. 

It  is  imi%atent  and  insolent  madness  shot  against  heaven.     Psa.  vii.  16. 
Before  tl\ee.     As  well  as  in  the  presence  of  angels  and  saints  on  earth. 
First  of  all,  in  thy  sight  I  stand  convicted. 
Ciiin  and  Judas  would  not  reti;rn  to  God  or  confess  their  sin. 
Undutiful  children  are  guilty  of  great  sin  against  God. 
"The  eye  that  mocketh  his  father,  and  scornefh  to  obey,"  &c. 
The  prodigals  of  earth  sooner  or  later  will  learn  that  a  child  breaking  a 

parent's  heart  "will  reap  the  whirlwind."     Hos.  viii.  7. 


7ropt-uVoju.ai.  No  Pclagianism  here.  a.d.  420,  Pelx^us  adduced  this  as  prtxjf  that 
man  aeeds  no  divine  grace  to  repent.  Modem  freethinkers  erroneously  affirm  that 
repentance  alo?ie  will  reconcile  the  soul  to  God,  without  an  atonement.  Chaiinbui, 
Norton.  John  vi.  44,  teaches  another  way  of  salvation.  Paul  also,  H&b.  x.  19,  with  22. 
Events  beyond  human  control  {famine,  &c.),  compel  him  to  realize  the  bitterness  of  sib. 
Oosterzee. 

iput.  "  EtKi  Deus  novit  omnia,  vocem  tamen  tuse  confesgionis  expcctat."  Ambrose, 
na.ripa.  fxav.  lie  received  the  adoption  of  sonship  at  baptism.  Trench,  Denton.  Holy 
tJcripturo  teaches  that  it  is  by  repentance  towards  God  and  faith  in  our  Lord  Jesus 
Christ  tho  sinner  is  received.   2  Cor.  vii.  10;   Acts  xi.  18;   Psa.  xli.  4;   Ezek.  xvi.  61; 


NOTES. 


CHAP.  XV.] 


ON  ST.    LUKE. 


107 


ME3IORAXDA. 


Ilom.ii.4;  Joelii.13;  2  Cor.  v.  19;  Eom.  iu.  25  ;   Jer.xxxi.l9;  EzeTc.  xsx^•^.  81 ;  P.-^a. 
cxis.  128 ;  Ezek.  xviii.  30 ;  Jor.  sixi.  18 ;  Lam.  Hi.  40 ;  Psa.  cxix.  59 ;  Eom.  vn.  6. 

,U  TO,  oiparb;-- Great  GoA  ot  heay,m.  Dod.iridoe.  Against  God.  3/«jor.  As  the 
abode  of  God  put  for  .lehovah  himself.  Gcsenum,  Wctstein.  His  father's  yoke  had  heen 
BO  easv,  that  fiUal  disobedience  was  sin  against  Jehovah,  rcrtullian ;  against  the  naht 
order  of  heaven.  Stier.    Some  render  it-Even  unto  heaven,  that  is  exceedingly. 


19.  And  am  JW  more  worthy  to  he  calkd  thy  son ;  make  me  as  one  of  thy  hired  servants. 
Wortliy.       Confession  that  his  fatlier's   door  might  be  justly   shut 

against  him.  • 

Humility  is  chief  of  the  graces,  not  esteeming  itself  to  be  a  grace. 
Peter  with  self-reliant  pride,  refused  to  let  the  Lord  wash  his  feet. 
Peter  humbled,  gladly  welcomed  this  act  of  condescending  love. 
Thy  son.     Although  once  was  rightly  called  thy  son. 
Now  an  alien.     I  deserve  banishment  among  thine  enemies. 
Father  receive  thy  penitent,  and  call  me  son  once  more. 
Make  me.     Only  suffer  me  to  dwell  within  thy  sight. 
A  sinner  never  leai-ns  his  utter  helplessness  and  misery,  until  he  tries  to 

make  himself  what  he  de^jircs  to  be.     Isa.  vi.  5. 
As  one.     Emphatic,  on  a  level  with,  in  every  respect. 
Hired.     Slavery  was  the  normal  condition  of  help  among  Jews. 
Voluntary  toil  was  the  exception,  and  of  rare  occm-rence. 
EUsba's   servant  was   hired.— 2.  Kings  iv.  12.      Amnon's.— 2.  Sam 

xiii;  17-18. 
Here  in  the  back  groimd,  the    ineradicable    self-righteousness  of  th^ 

human  heart,  appears. 
I  will  toil  as  a  servant,  and  earn  my  morsel  of  bread. 
Tn  coming  years,  I  may  win  back  the  right  to  be  called  a  son. 
Man  fallen,  clings  desperately  to  that  delusion  of  the  evil  one,    thai 

mutual  obligations,  bind  sinners  and  God  alike.     Bom.  vii.  19. 
Or  that  all  our  mercies  are  not  fruits  of  sovereign  mercy  alone.     Eom 

X.  21. 
Servant.     He  was  not  a  reputable  servant  offering  himself  for  service^ 
Bather  a  worthless  wanderer,  deserving  the  father's  rod. 
The  entrance  into  the  kingdom,  is  by  the  gate  of  humility. 
Sinners  lost,  degraded,  defiled,  are  encouraged  to  return. 
A  lost  relationship  may  be  re-established,  son  made  as  a  servant. 
Once  it  was,  any  place  but  home,  with  its  restraints. 
Now,  Oh  that  I  could  but  hope  my  father's  heart  and  door  are  not  clcseo 

for  ever ! 


NOTES, 


MEMORANDA. 


108 


SUGGESTIVE    COIIJIENTAKY 


[chap.  X"". 


Conversion  gives  no  new  powers,  but  renews  all  old  affections. 
Desires,  affections,  hopes,  plans,  all  are  sanctified  by  the  Holy  Gbost. 


Koi,  omitted.  Tischendorf,  Alford,  Cod.  Sinai.  Troirfamv.  Fac  me  Bicnt.  VuJgnU^ 
Tractare  tanquam.  Bengel.  Mark  me,  once  thy  son.  Stier.  Claiming  baptismal  li^j'htn. 
Trench.  inaOCuiv.  Hh  does  not  yet  understand  grace.  Stier,  Ooaterzee.  nio?  crov.  Ho 
nowhere  gives  up  his  relation.  Alford.  Baptismal  regeneiation  inferred.  Trench.  How 
could  it  have  availed  him,  when  he  is  twice  pronounced  dead  ?  Wliatever  relation  he 
sustained,  it  availed  nothing  now.  He  must  be  born  again.  St.  John;  created  anew- 
Eph.  iv.  24.  § 


20.  And  he  arose,  and  eame  to  his  father.    But  when  he  was  yet  a  great  way  off,  hia 
father  saw  him,  and  had  compassion,  and  ran,  and  fell  on  his  neck,  and  kissed  him. 

He  arose.     Perhaps  from  the  prostrate  posture  of  penitential  prayer. 

Orientals  often  publicly  pray,  lying  with  their  face  on  the  ground. 

Between  the  resolve  and  doing,  many  a  fatal  delay,  ruins  men. 

Baxter  tells  us  hell  is  paved  with  good  resolutions,  but  broken. 

Many  vibrate  like  a  pendulum  between  duty  and  sin.     Judg.  v.  15. 

He  who  counsels  with  himself  or  the  ungodly  will  never  come. 

As  the  angel  said  to  Lot,  so  to  each  prodigal  "  Escape  for  thy  life."   Gen. 

xix.  17. 
He  must  feel  that  he  is  a  "  stranger"  on  earth.     1.  Pet.  ii.  11. 
Many  a  son  says,  "  I  will  arise,"  and  yet  sits  still. 
The  most  "  blessed"  said  and  done  in  the  history  of  a  soul. 
Came.     Or.  denotes  an  object  in  view,  but  not  attained. 
Father.      One  thing  to  come  to  himself,  another  to  come  to  his  father. 
Great  way.     Son  might  have  paused,  fearing  a  repulse. 
Before  they  call,  I  will  answer.     Isa.  Ixv.  24. 
Father   actually   showed  this   kindness,  before  the  sinner  showed  his 

repentajice. 
Divine  grace  kindled  the  spark  in  that  smoking  flax. 
With  bovmdless  love,  he  listened  to  the  first  sighings  for  reconciliation. 
The  Lord  draws  nigh  unto  them  who  draw  nigh,  &c-.     Jas.  iv.  8. 
A  dreary  apprenticeship  of  servile  fear,  is  not  a  proper  part  of  conversion. 
Convictions  may  endure  for  a  season,  "  Lord  is  long  suffering." 
But  the  moment  he  is  adopted,  he  is  cleansed  and  robed. 
Saw  him,  i.e.,  quickly  recognized  at  that  distance  his  long  lost  son. 


NOTES. 


XV.] 


ON    ST.    LUKE. 


309 


Picture  of  one  waiting  anxiously  for  tlio  prodigal's  return. 

This  seeing  him  afar,  was  a  Divine  drawing  of  the  heart. 

It  excites  a  hope  "  Perchance  my  Fatlier  will  receive  tne" 

He  dare  not  once  imagine  that  He  will  welcome  him. 

The  atmosphere  of  paternal  love  hegins  to  warm  his  cold  heart. 

Had  his  father  kept  silent,  he  might  retire  in  utter  despair. 

Self-ahlwrrcnce  drove  him  hack,  but  Imnner  urged  him  onward. 

"  All  that  a  man  hath  will  he  give  for  his  life."     Job  ii.  4. 

Compassion.     Gr.  His  howcls  yearned,  esteemed  the  seat  of  pity,  by 

Jews. 
Paternal  affection  recoils  not  from  swiny  vestments. 
The  worldly  heart  would  in  dignity,  withdraw  from  tatters  and  filth. 
Pardons  from  God  are  absolutely  sovereign  and  gratuitous. 
No  depths  too  low  for  that  mercy  to  reach.     Isa.  i.  18. 
Knowledge  of  divine  love,  turns  the  bitter  streams  of  remorse,  into  the 

healing  waters  of  rejientance. 
Han.     God  makes  greater  haste  to  the  sinner,  than  the  sinner  does  to 

God. 
"  He  is  wont  to  do  more  than  we  desire  or  dcser\'e,"  and  is  more  willing 

to  hear  than  the  sinner  is  to  pray. 
In  the  running,  is  forchwwlcdc/e,  in  the  embrace,  there  is  mercy. 
Though  the  mountain  burden  of  shame  made  prodigal  move  slowly. 
A  father's  steps  are  winged  by  urgent,  deep-toned  aji'ection. 
Son  came  shamefully  and  douhtingly  :  father  ran. 
The  father's  haste  contrasts  beautifully  with  the  son's  hesitation. 
God  is  slow  to  anger,  but  swift  to  show  mercy.     Neh.  ix.  17. 
The  consciously  guilty  child,  enters  his  father's  presence  slowly.     Gen. 

xxvii.  18.     2.  Sam.  xiv.  33. 
God's  love,  1.  A  pitying  love.     2.  A  preventing  love.     3.  A  forgiving  love. 

4.  An  all-restoring  love. 
Fell  neck.     Salutation  among  Orientals  a  well-known  sign  of  recon- 
ciliation. 
Public  salutations  re-instate  him  as  a  son. 

What  a  weary  and  heavy-laden  burden  fell  from  that  aching  heart ! 
Verily  "  There  is  a  joy,  with  which,  the  world  intermeddleth  not."  Prov. 

xiv.  10, 
Kissed.      Literally,   eagerly   Jdssed.     Luke  x.  4.      Various  forms   of 

oriental  salutiition. 
Salute  and  bless,  were  interchangeable  terms  with  Hebrews. 
Travellers  saluted  or  blessed  the  worker  in  the  field.     Psa.  cxxix.  8. 
Members  of  the  family  exchanged  morning  greetings.     Prov.  xxvii.  14. 


NOTES, 


ME3IORANDA, 


MEMORANDA. 


110 


SUGGESTIVE    COMMENTARY 


[chap.  XV. 


Salam,  Arabic  salutation  is  a  prayer  for  peace,  "Peace  be  with  tbee." 

Luke  X.  5. 
In  silence !  a  lull  and  ineffable  answer  is  given  the  penitent. 
The  father  reads  a  confession  in  the  prodigal's  look  and  heai-t. 
How  often  preventive  grace,  answers  prayer  before  it  had  been  uttered ! 
Ho  who  knew  how  to  show  mercy,  insjnres  also  the  petition. 
The  noblemen's  sa'd  steps  were  directed  towards  the  Saviour. 
Before  his  prayer  is  uttered,  the  Eye  of  compassionate  power  is  healing 

the  child.     John  iv.  52. 


Toi'  varepa.  Eepsntance  issuing  in  regeneration,  nrnst  be  d.'^ep,  earnest,  long 
continued,  and  self-mortifying.  Tme  tlieolo^'  makes  repentance  continue  througJiout 
life.  No  saint  has  ever  readied  the  jioiut,  when  he  need  no  longer  utter  the  Lord's 
Iirayer,  "FoROivu  us  crurSlxs!"  (o-irAay xvLtrOrf.  A  Helloniatio  verb,  not  found  in 
c)assic  writerss  Do  Wette.  aveyovTO':.  If  a  man  draw  an  inch  towards  God,  He  will 
draw  nigh  or  all  to  the  sinnei*.  (yriental  Pnrnhlc.  No  necMsity  of  a  plain  notice  of  a 
Mediator  here.  Softie  seek  the  Mediator  in  the  person  of  the  father.  Melancihon. 
Others  in  the.  fatted  calf.  Si  ier.  Our  Saviour's  object  ^va^?  not,  mor.t  evidf^iitly,  to  teach  a 
gystematic  scheme  of  divinity.  The  great  central  truth  hero  is,  that  God  as  a  Sovereign, 
in  mercy  forgives  penitent  sinners,  withnut  regard  to  nationnl  Of  srctariau  prejudice  or 
bigotry.  "  Ki.ised  him."  According  to  our  thoughts  and  ways  he  cusht  to  have  kicked 
him,  but  God  is  Pater  miserationwn.  Trapp. 


21.  And  the  son  said  unto  him,  Father,  J  hive  sinned  against  heave*i,  and  in  thiy  sight, 
and  am  no  more  worthy  to  he  called  thy  son. 

Said,     Observe,  he  persevered  in  the  resolution  expressed  before  in  his 

exile. 
He  wa:^  not  spoiled  by  his  father's  kindness. 
Earnest  repentance  is  not  satisfied  with  a  single  listless  thought. 
He  never  knew,  imtil  affliction  came  and  until  forgiveness  came,  what  a 

father  be  had  slighted. 
The  sin  of  men  and  plan  of  redemption  make  new  discoveries  of  God's 

grace  to  a  wondering  universe  of  cherubim,  seraphim,  and  angels. 
"  Wiich  things  angels  desire  to  look  into."     1.  Pet.  i.  12. 
Father  !     A  conflict  between  fili-aJ  confidence  and  humility. 
God  loves  to  b'3  called  a  Father,  "Is  not  Ephraim  a  dear  son?" 
"  If  I  be  a  father,  where  is  mine  honor  ?  "     Mai.  i.  6. 
Worthy.     Acknowledging  the  sin  the  debt  is  cancelled. 
Thy  son.     That  word  touched  the  depths  of  Divine  compassion. 


NOTES. 


CHAP.  XV.] 


OX    ST.    LUKK. 


Ill 


The  prodigal  penitent  is  prodi.qal  no  more — a  son  ! 

Why  should  he  utter  the  words  of  au  alien  whilst  his  heart  is  knit  to  his 

father's  ? 
All  the  rest  is  repressed  bj'  the  father's  overpowering  embrace. 
This  confession  is  made  after  the  kiss  of  reconciliation. 


afio?.  lufemns  Bum  Domine,  &c.  "I  am  hell,  but  Thou  art  heaven,"  said  Hooper 
the  noble  maityr,  at  tho  stake.  Trapp.  Omit  Kai,  before  ovkcti.  TUche ndurf,  Al/o/d, 
CocU  Sinai.    After  i/idi  crov,  Cod.  Sinai,  adds  Ttoir]cr6v  ij-h  uk  eva.  tCjv  iiiaOiiuv  <rov. 


22.  But  the  father  said  to  his  servants,  Brinri  forth  the  best  robe,  and  put  it  on  him  ; 
and  put  a  ring  on  his  hand,  and  shoes  on  his/ecJ ; 

Servants.     "Those  heavenly  ministers  of  His  that  do  His  i^leasnre." 

Psalm  ciii.  21. 
Heavenly  Father  makes  household  servants  sharers  in  His  joy. 
Bring.     Implying  it  is  done  in  the  presence  of  all  the  family. 
Best  robe.     Gr.firAt  robe.     A  long  wide  white  outer  garment  of  the 

upper  classes. 
If  he  had  performed   the   noblest   achievements,   he   could   not    have 

expected  greater  honor. 
Of  custom,  this  robe  belonged  to  the  first-bom. 
Here  the  implication  is,  that  the  prodigal's  rags  were  yet  upon  him. 
Eomans,  whan  adopting  a  son,  flung  a  robe  around  him. 
Typical  of  transferring  to  him  rank,  name,  and  right  of  inheritance. 
This  alien,  "  dead"  son,  is  thus  adopted  among  his  father's  children. 
It  is  generally  thought  to  typify   Christ's  righteousness.      Eev.  iii.  18. 

Isa.  Ixi.  10. 
The  polluted  garments,  all  stained,  were  removed.     Zech  iii.  4. 
A  robe  and  ring  highest  tokens  of  favor  in  the  East.     Gen.  xli.  42. 
Among  Eomans,  given  to  a  slave,  when  lifted  to  a  state  of  freedom. 
"  Thou  shalt  not  die,  the  Lord  hath  taken  away  thy  sin."  2  Sam.  xii.  13. 
"  Thou  shalt  wonder  when  I  am  i^acified  with  thee."     Ezek.  xvi.  63. 
When  Ephruim  bemoaned,  then  GoJ  comforted  him.     Jer.  xxxi.  18. 
We  hear  not  a  word  of  the  rod,  when  God  forgives. 
They  who  put  on  Christ's  robe  of  righteousness,  are  clothed  with  the 

sun,     Eev.  xii.  1. 
Ring.     Symbol  of  elevation  to  office  among  Orientals.     Gen.  xli.  42, 
As  monarchs  seldom  could  write,  the   ring  was   used   to   stamp   thcdr 

initials  or  the  name  to  a  law  or  a  despatch. 


NOTES, 


MEMORANDA. 


ME3IOBANDA. 


112 


SUGGESTIVE     COMMENTAHY 


[chap.  XV. 


In  tLe  absence  of  locks,  it  was  itsecl  to  seal  a  door  cr  chest. 

Presented  by  Phfiraoh  to  Josei^h  ;  Ahasuerus  to  Ilaman.     Est.  iii.  10. 

Antiochns  to  PLilip.     Highly  valued.     Jer.  xxii.  25.     Hag.  ii.  23. 

Rings  contained  a  stone  engraved  with  the  owner's  name.   Ex.  xxviii.  11. 

■Slaves  wore  iron  rings  :  one  becoming  rich  had  it  cased  in  gold. 

The  number  of  rings  worn  by  Jews,  Romans,  and  Greeks  was  remarkable. 

A  rich  man  is  called,  Jas.  ii.  2,  "golden-ringed.''  not  with  one  gold  ring. 

Every  freeman  in  Greece  wore  a  ring,  Romans  wore  gold  rings. 

Freedmen  wore  silver  rings,  some  were  of  immense  size. 

Some  had  sets  for  summer  and  winter. 

Originally  they  were  confined  to  high  officers  of  state. 

Lacedemonians  always  wore  iron  rings,  and  used  iron  coins. 

Jewish  females  wore  rings  in  their  noses. 

Signet  ring  of  So,  king  of  Egypt,  was  found  in  Nineveh.   2.  Kings  xvii.  4. 

Some  tliought  to  possess  magic  power,  preserving  those  wearing  them 

from  danger. 
[t  was  typical  of  a   sealing  by   God's   Spirit  of  a  right   to   a  better 

inheritance.     Eph.  i.  13. 
Ring  was  also  a  pledge  of  betrothal.     Hoo.  ii.  19, 

Shoes.     Manner  and  customs  and  materials.     Luke  iii.  16.    See  Notes. 
Made  of  various  materials,  hence  named,  Athenian,  Persian,  and  Mile- 

■     sian  shoes. 
Weak  and  vain  persons  then  injured  their  gait,  by  tight  shoes. 
Slaves  and  prisoners  compulled  by  usage,  to  go  hart-foot.     Isa.  xx.  4, 
Voluntaiily  going  barefoot  also  indicated  deep  grief  and  calamity. 
ki  funerals,  mjoumers  laid  aside  shoes  in  the  procession. 
Prodigal's  days  of  servitude  ended,  he  is  now  shod  as  a  freeman. 
Orientals  ornament  shoes  in  a  costly  manner. 
'How  beautiful  are  thy  feet  with  shoes,  O  prince's  daughter !  "      Sol. 

Song  vii.  1. 
Thou  shalt  not  walk  in  thy  father's  house,  with  the  step  of  a  slav«. 
Entering  a  house  in  the  Bast,  shoes  are  withdrawn. 
Especially  temples  or  mosques ;  derived  by  Moslems  from  Ex.  iii.  5. 
'  I  give  you  power  to  tread  on  scorpions."     Luke  x.  19. 
Christian  Avarrior's  panoply  includes  being  "  shod  with  the  preparation  of 

the  gospel  of  peace."     Eph.  vi.  15. 


Joi/Xout.     Sharers  in  the  Father's  joy.     otoXtjc  irpujnjv.     Stolam  primam.  Yvlffate 
Loug  robes  alone  worn  by  fraedmen.  Friedlieb.     Nuptial  garment.  Jerome.    Kobe  of  the 

KQTES, 


CHAP.  XV. J 


OX    ST.    LUKK. 


.ll'J 


BpWt.  TertulUan.  Thnt  which  we  lost,  hy  A<Iam.  Augustine,  /{efrencration  of  baptism. 
Trench.  God'B  righteoumcss.  Rom.  iii.  21.  OUhausen.  The  robe  lyiiif;  last  in  tlie  cber.t, 
Vds  offered  to  Athiiiao.  Tr.  ct  7T'.  Jsxrv.'.tc:'.  Slaves  -rcTe  foTbi-^Aon  to  wepr  gold  ringn; 
and  their  assuming  it,  a  sign  of  the  decli^s  of  Konie.  EosenmuUer.  Celebrated  ring  of 
Poiyoratea  made  B.C.  530,  was  so  splendid,  Uiat  it  was  described  as  au  emerald. 
Herodotus;  as  a  sardonyx.  Pliny.  Carried  to  Home  and  plaoed  in  temple  of  Concord, 
inahornof  gold,  presented  by  Augustus.  The  artist  ^iis  Thcodorus,  of  Samos.  Ita 
form  was  that  of  a  lyre,  arcswcll.  Pythaporas  forbade  his  followers  the  use  of  rings, 
except  on  the  tip  of  a  man's  finger,  simply  for  a  signet.  Clemens  Alexaiidrinus.  Rings 
Btill  worn  by  oriental  rulers.  Chardin,  Harmer.  Pledge  of  the  Spuit.  Augimline. 
Spiritual  marriage.  Clemens  AUxandri.  As  baptism  is  called  a  signaculum  fidei. 
TertulUan.  Seal  of  Christ's  image.  Jerome.  A  filial  right  to  seal  in  the  father's  name. 
Lange.  vTroSjjfiaTa,  by  no  means  generally  worn  by  ancients.  Socrates,  Phocion,  Cato, 
frequently  went  out  barefoot ;  children  and  slaves  universally.  Seeker's  Char.  A  tign 
that  the  refoi-med  one  may  go  in  and  out  when  he  pleases.  Lanye, 


MEMORANDA, 


23.  And  bring  hither  the  fatted  calf,  and  kill  It;  and  let  us  eat,  and  be  merry  : 

Fatted  calf.      That  fatted  calf.      Greek  article  is  repeated,  denoting 

something  extracrdinary. 
Abraham  brought  fatted  calf  for  the  angels.     Gen.  xviii.  7. 
Sorceress  of  Endor  brings  a  fatted  calf  for  Saul.     1  Sam.  xxviii.  24. 
Gideon  was  commanded  to  kill  his  father's  young  bullock  of  7  years  old, 

rendered  in  the  Se^pt.  fatted  calf. 
Thus  the  father  solemnly  re-instates  his  son  in  all  the  honors  lost. 
Let  us  eat.     This  festal  banquet  is  now  celebrated  throughout  tho 

■world. 
Earth's  starving  millions  are  invited  to  come  and  cat  freely. 
Merry.     Among  orientals,  feasts  come  but  seldom  in  a  lifetime. 
Hunger  and  want  are  the  rule  among  the  down-trodden  crowds. 
Life  is  one  long,  hard  battle  for  bread  with  the  many. 


fi6(rxov — Toi/,  article  repeated— //ic  calf,  <;!<;  fatted,  implying  something  extraordinary 
Sengel;  that  tho  father  spared  no  expense.  La»r;e.  Simple  festal  entertainment  cele- 
brating the  return  of  the  son.  Gresicell.  Christ's  vicarious  sacrifice.  Maldonatiis, 
Jerome,  Augustine,  Mclnncthan.  Questioned  by  Stier.  One  of  the  phases  in  tho  plan  of 
Balvation.  liichter.  Eucharist.  Augustine,  lilieimish  Notes,  WordsxMrth.  Mediation 
concealed  in  the  kiss.  lUf/qenbach.  As  dawn  to  mid-day,  so  la  this  parable  to  the 
doctrine  of  atonement  in  Paul.  Oosterzee.  Paseitur  in  vestrum  rcditum  votiva  jutenca. 
Horace,  Ep.  1.  ^ 

a<.-€vTov.  fatted  with  corn— article  in  the  singular,  implying  a  valuable  animal 
l_'i.mpheU.      Some  call  fatted  for  a  pai-+.icuUr  foiist  or  anniversary,  and  standing  iu  the. 


NOTES. 


3IEMORANDA. 


114 


SUGGESTIVE    COMMENTAKY 


[chap.  XV. 


(rtall.  Alford.    Egryptians  presented  AgesUaus  with  fatted  calves.  AVicniv  us. 

evudTe—eveiv,  originally  confined  to  offering  fruits  and  flowers  an  ong  the  Dorians. 
Aristophanes;  incense  to  the  gods.  Homer;  sacrificing  victims.  Thiicudides. 


24.  For  this  my  son  was  dead,  and  is  alive  again  ;    he  was  lost,  and  is  found.    And 
they  began  to  be  merry. 

This  my  son  was  dead.     This  great  festal  hymn  the  father  himself 

intones  in  this  sublime  Psalm  strain. 
This  the  lofty  announcement  of  the  Father's  joy  over  repentant  sinners. 
He  who  was  lately  a  beggar  amid  the  husks,  scorned  by  many,  is  now 

acknowledged  a  son  before  the  holy  universe. 
Dead.     He  had  lost  his  proper  spiritual  life,  the  only  life  worth  the 

name. 
To  the  love  and  glorj'  of  God  he  was  dead. 
Under  the  sentence  of  the  spiritual  law.     Gen.  ii.  17. 
Spiritual  death  benumbs  the  aiJections  and  the  will. 
It  darkens  not  the  eye,  but  obscures  the  tinderstanding. 
It  paralyzes  not  the  feet  nor  hands,  but  all  desires  for  virtue. 
It  parts  not  soul  and  body,  but  makes  a  wide  gulf  betv/een  soul  and  God. 
Its  funeral  is  not  with  the  trappings  of  earthly  jximp. 
But  the  gatliered  millions  at  the  judgment  bar  as  witnesses,  God  and 

angels  hearing  the  saddest  funeral  note — Depart  ! 
The  soul  apart  from  Christ,  as  the  branch  cut  from  the  vine,  is  dead. 
"  Awake  thou  that  sleepest,  and  arise  from  the  dead,  and  Christ  will  give 

thee  light."     Eph.  v.  14. 
A  sinner's  life  called  death.     1  John.  iii.  14 ;  Eph.  ii.  1 ;  1  Tim.  v.  6. 
Alive.     Death   and  life   stand  for   sin   and   conversion.     Eph.  ii.    1. 

1  Tim.  V.  6. 
The  true  penitent  becomes  alive,  and  never  dies  through  eternity. 
Lost.     "  Ye  were  as  sheep  going  astray,  but  are  now  returned."     1  Pet. 

ii.  25. 
Lost  to  honor,  virtue,  to  obedience  and  happiness. 
As  a  traveller  out  of  his  way  in  the  desert,  or  a  ship  without  a  compass  at 

sea,  so  is  a  soul  lost  to  the  fellowship  of  God  and  the  happiness  of 

heaven. 
Found.    Prodigal  restored,  1,  to  his  former  possessions.   2,  former  rank. 

3,  his  lost  enjoyment. 
Be  merry.     Joy  in  the  prodigal's  home,  corresponds  to  the  joy  of  the 

angels.    Verse  10. 


KOIES. 


CHAP.  XY.] 


ON    ST.    liUKE. 


115 


Srt.  A  rythmical  formula  often  repeated.  Ancients  expressed  strong  emotions  in 
rerse.  Benriel.  Although  this  hints  at  sovereign  grace,  yet  it  docs  not  act  arbitrarily. 
vtKpbs,  qui  me  a  morie  ad  vitam,  a  desi  erationo  ad  spcm  revocavit.  Cicero.  Dead  to 
him.  PauUis,  De  Wette :  thou;^'ht  my  son  was  dead.  Rosenmullcr ;  spiritnal  death. 
Theophylact.  Bad  men  even  alive  are  dead.  Jewish  proverb.  The  living  dead  man  is 
tiuly  dead,  Arabic  viaxim.  The  death  and  hm  are  of  sin  ;  the  living  again  nud  finding 
are  of  repentance.  Euthymius,  in  Meyer.  When  one  forsook  the  school  of  Pythagoras, 
tlie  philosopher,  ho  placed  a  coffin  in  his  place,  as  one  morally  dead.  tv<l>paCveiyeai~ 
epulaii.  Kuinoel.     Glad  of  heart. 


25.  Now  his  elder  son  was  in  tiie  field  :  and  as  he  came  and  dreto  nigh  to  the  house,  he 
heard  musick  and  dancing. 

Elder  son.   Made  cold  in  heart  by  trusting  alone  to  legal  rigliteousness. 
The  Pharisees  said,  ver.  7,  we  are  the  ninety  and  nine  just  persons. 
Tlic  sin  of  the  elder  son,  before  hypocritically  concealed,  now  betrays 

itself. 
The  Pharisees  see  themselves  mirrored  in  his  condiui. 
His  heart  is  not  right,  therefore  he  is  not  aslud  lo  join  his  fathcr'd 

counsels. 
Knowing  him  well,  the  father  passes  him  in  gathering  to  the  festal  boarcl 

all  who  wottld  share  his  joy. 
He  had  no  sympathy  with  the  scenes  transacting  within. 
His  father  leaves  him  in  his  selfishness  and  solitude. 
In  tlie  field.     Spending  the  day  in  self-imposed  menial  service. 
In  the  evening  he  returns  when  the  feast  was  in  progress. 
These  supercilious  ones  are  not  at  hand  when  the  lost  sinner  returns. 
Drew  nigh.     While  the  house  is  ringing  with  festal  joy,  the  elder  son 

returns,  and  hears  the  music  and  dancing. 
Music,  to  a  heart  out  of  tune,  kindles  rage.     Prov.  xxv.  20. 
Jubal  was  the  father  of  all  such  as  handle  the  harp  and  the  organ. 

Gen.  iv.  21. 
Laban  would  send  away  Jacob  with  song,  tabret,  and  harp.   Gtn.  xxxi.  27. 
Miriam  with  timbrels  celebrated  Pharaoh's  defeat  on  the  Bed  Sea. 
In  social  gatherings  music  was  ever  welcome.     Isa.  v.  12.     Amos  vi.  5. 
Silver  trumpets  used  to  call  public  meetings.     Kum.  x.  2. 
Battle  was  begun.  Josh,  vi,  and  enemie-s  terrified  by  music.  Job.  xxxix.  25. 
Music  introduced  in  the  temple  service,  4000  Levites.     1.  Chron.  xxiii.  5. 
Damsels  with  timbrels  seemed  to  take  part  in  the  service.    1.  Chr.  xiii.  8. 
288  were  skilled,  under  the  lead  of  120  priests.     2.  Chr.  v.  12-13. 
Bridal  processions  have  always  been  accompanied  with  music.    Jer.  vii.  34. 
During  war,  famine  or  pestilence,  no  music  at  weddings.     Ezek.  xxvi.  13. 
Vintage  harvest  cclubraied  with  music.     Jer.  xlviii.  33. 


NOTES, 


MEMORANDA. 


MEMORANDA, 


116 


SUGGESTIVE    COMMENTAKY 


[chap.  XV. 


The  Hebrews  bod  music  at  their  fpnsts.aTid  funernls. 

The  wicked  prostitute  the  tabret  and  pipe  at  their  feasts.   Isa.  v.  12. 

Such  abuse  of  God's  mercies  leads  to  the  world,  where  muaio  never  cheers. 

Dancing-,  as  pri^ctised  at  present  in  the  East,  is  very  lascivious. 

Eespectable  persons  in  the  East  never  dance. 

Dancing  in  itself  not   sinful,   but   often   surrounded  witli   einfnl   and 

dangerous  associations. 
Religious  influence  is  often  destroyed  by  worldly  gaieties. 
The  worldly   (their  assertion  notwithstanding)   hive   no  confidence  in 

dancing  Christians. 
Li'ring  and  dying,  their  influence  is  against  the  cause  of  Christ. 
It  was  alien  to  the  manners  of  those  in  the  East,  to  suppose  the  host 

or  guest  ever  engaged  in  dancing. 
Those  hired  for  singing  and  dancing  were  of  the  lowest  class  in  society. 
Dancing  first    introduced    heathenish   abominations.       Ex.   xxxii.   19. 

1  Kings  xviii.  26. 
The  earhest  notices  mark  its  practice  by  icorldlings.     Job  xxi.  11. 
Viituous  heathens  like  Cato  retired  from  the  the;itre  when  the  dances 

began. 
"  No  one  dances  who  is  not  either  drank  or  mad." — Cicero. 
John  was  mm-dered  by  Herod,  inflamed  by  the  lust  of  the  dance  and 

wine. 
Salome  well  knew  that  waiting  until  morning  the  passion  might  cool ; 

her  request  was  at  once. 
Gestures  of  oriental  dances  are  lascivious  to  the  last  degree. 
There  is  a  world  where  none  wiU  ever  desire  to  dance. 
No  one  of  our  Lord's  hearers  supposed  the  host  or  guest  engaged  in 

dancing. 
It  is   a   double  triumph  when   Satan's  kingdom  lessens  and  Christ's 

increases. 
The  third  repetition  of  this  idea  may  have  irritated  the  Pharisees. 
Then-  visible  displeasure  leads  Him  to  unfold  the  elder  son's  course. 
Thus  human  perverseness  originates  a  beautiful  passage. 


6  jrpe(r|3uTepos.  'Who  13  this  elder  son?  Some  say  tlie  Pharisees.  Trench;  self- 
righteous  Jews,  in  contrast  with  the  Gentiles.  Justos  sed  mediocres.  Salincron. 
"  Major  filing,  populus  Israel  secundum  eamem  in  agro  est ;  in  hfereditaria  opulentia 
Legis  et  I'l-ophetarum  :  "  in  Wordstuorth.  Krummacher  of  Elberfeld  was  asked  this 
question,  and  he  answered,  myself.  He  then  confessed  he  murmured  at  a  misorabla 
creature  having  suddenly  become  rich,  with  a  roniarkahle  visitation  of  grace.  "  Soma^ 
lire  so  supremely  selfish,  they  would  construct  a  special  heaven  for  themselves  and 
friends." — Empei-or  Vonstantinc,  to  one  who   was   diosatisfied  with  every   chuich  Ixo 


NOTES. 


CHAP.  XT.] 


ON    ST.  LUKE. 


117 


attenJcd.  Zlilncr.  This  paralile  bretiis  off  nuddenly,  leaving  it  xroeertain  whether  the 
elder  son  became  a  prodigal  also.  Ammon.  Others,  Pharisees,  whose  righteousnosg  was  of 
4  low  sort. 

(TviJ.4>uivCai.  Even  of  angels.  Wordsworth.  The  ancient  Greeks  had  music  at  their 
feasts.  '-Music  and  dancing."  Have  wo  not  here  the  lawful,  iuuoccnt,  and  even 
rehgious  use  of  these  recreations,  as  at  Matt.  xiv.  6,  the  licentious  and  unlawful  ?  Furd. 

Some  make  the  angels  the  harpers.  Rev.  xiv.  2.  x°P""'~^  choir  of  musicians.  L« 
Clerc;  minstrelsy  and  dancing.  T y tidal e ;  melody.  Geneva;  symphony  and  a  crowd. 
Wickliffe;  Gr.,  symphonies  and  choruses.  Campbell;  bands  of  dancers  exulting. 
Sengel. 


26.  A7id  he  called  one  of  the  servants,  and  aski;d  what  these  things  meant. 
Called.     He  sullenly  remained  without  as  an  uninvited  guest. 
He  imperiously  summoned  a  servant  to  explain  the  affair. 
Servants.     So  estranged  from  bis  father,  be  goes  to  the  servant. 
These    things.      He  inferred  a  person  of   distinguished   rank  had 

arrived. 
Meant.     Formalists  know  not,  and  care  not,  for  the  joy  of  salvation. 


28.  And  he  was  angry,  and  would  not  gain:  therefore  came  his  father  out,  and  in 
treated  him. 

A.ngry.     Amid  the  general  joy  his  soul  was  full  of  envy. 
A  graphic  picture  of  the  jealous  self-righteous  Pharisees. 
It  shows  supreme  contempt  of  the  heathen  world. 
It  contrasts  with  the  humble  submissiveness  of  the  younger. 


NOTES. 


ME3IORANDA, 


TTaiSftiv.  Foot  boys;  same  as  ^CcrBiot,  SovKoi,  all  denote  the  wealth  of  the  father. 
His  servants.  Stevens;  the  servants.  Elzevir,  Tischendorf,  Alford,  Lachmann,  Cod. 
Sinai.,  Brown.  tiruiOtti/eTO,  inquiring;  this  tease,  expresses  admirably  the  earnestness 
of  one  wishing  satisfaction. 


27.  And  he  said  unto  him.  Thy  brother  is  come;  and  thy  father  hath  hilled  the  fatted 
calf,  because  he  hath  received  him  safe  and  sound. 

Safe  and  sound.    Literally,  mi  health.      The  servant  looks  upon  the 
external  common  blessing. 


tryiaiVovra.  The  lesser  proprieties  of  the  narration  are  nicely  observed.  Thb 
father,  in  the  midst  of  his  natural  affection,  thinks  only  of  the  joy  concerning  his  son, 
■who  was  dead,  and  is  alive,  and  who  was  lost  and  is  found.  But  the  servant  confines 
himself  to  the  external  features.  After  his  various  hardships,  he  has  returned  home  in 
good  health. 


MEMO  RAJS  DA. 


113 


SUGGESTIVE    COMMENTAEY 


[chap. 


X.Y. 


Tt  was  a  suaaen  tbrowiug  off  of  tlie  hypocritical  mask. 
-M^  hateful  selfishness  contrasts  with  the  love  qf  our  Heavenly  Father. 
M-  ■  sun  like  love,  shines  more  brightly  upon  the  guilty  and  miserable. 
,  IKU  God  spared  Nineveh,  with  60,000  children  within  her  walls,  Jonah 
was  displeased  exceedingly  and  he  was  very  angiy.     Jonah  iv.  1. 
.V,v.s  were  angiy  when  the  Gentiles  were  converted  to  God.     Acts  xi.  1 ; 

Eom.  xi. 
'    'icrs  forbade  Paul  even  to  preach  to  Gentilra. 
J  ,  ihe  wilfully  obdurate  this  love  becomes  the  fire  of  Divine  math. 
7ould  not  go  hx.     He  shows  his  displeasure  and  envy  of  his  younger 

brotTier. 
;  To  would  not  go  in  except  his  broiber  was  turned  out. 
This  elder  is  now  the  lost  son  ;  he  has  lost  aU  childlike  feeling. 
'■  Btand  by  thyself,  for  I  am  holier  than  thou."     Isa.  Ixv.  5. 
"  I  am  not  as  other  men,  or  even  as  this  publican."     Luke  xviii.  11. 
A  rclit^-ion  that  canuot  receive  those  whom  Christ  receives  is  of  Satan. 
He  blackens  his  brother's  faults  that  he  nvay  incense  his  father  against 

him. 
Ue  represents  peevisl;  professors,  who  find  fault  with  everything. 
Came.     The  love  and  forbearance  of  the  father  contrast  with  the  envy 

and  uncharitableness  of  the  son. 
The  benignant  father  comes  out  because  the  proud  son  will  not  go  in. 
Ordinarily  no  man,  as  a  father,  would  do  this. 

Through  Jesus  Christ  the  Heavenly  Father  thus  acted  at  this  very  time. 
Ho  c.;me  out  through  this  very  parable  which  feU  from  His  lips. 
Arubassndors  of  God  must   come  forth  with  the  same  kind  words  of 

entreaty. 
Entreated.    Instead  of  his  father  commanding  him,  he  entreats. 
The  law  does  not  work  a  fihal  loving  obedience.     Gal.  iii.  2. 
"'Like  as  a  father  pitieth  his  children,  so  doth,"  &c.     Psa.  ciii.  13. 
He  might  have  thrust  him  out  of  the  door  and  shut  it  against  him. 
Ti.e  father  had  a  right  to  dispose  of  his  house  and  his  fatted  calf  as 

he  pleased. 
God's  sovereignty  will  ever  displease  the  Pharisee.     Eom.  ix.  19. 
He  reasoned  with  Cain^Why  art  thou  wroth  ?     Gen.  iv.  6.  ^ 
He  gently  bore  Israel's  mapners  in  the  vrilderucss.    Acts  xiii.  18. 


cipyio-ffTj.  A  distinct  prophecy  of  the  conduct  of  the  envious  Jews  towards  conTertel 
Gentiles,  Acts  vii.  51,  proving  the  prescience  of  our  Lord.  Wordsworth.  napfxdXei.— 
prayed  him.  Luther:  called.  Kuinoel;  required  him.  Meyer;  persuaded.  Oosterzee. 
PoroSi/.t/wr^/ore,  readme,  but,  Tiscliendorf,  Alford,  Cod.  Sinai. 

NOTES, 


CHAP.  XV.] 


OX    ST.    LUKE. 


IK 


29.  And  he  ansit-rinr)  said  to  his  father,  Lo,  these  many  years  do  I  icrve  tlwe,  neilhe- 
trantgrcssed  I  at  any  time  thy  ctmmaftdnunt :  and  yet  thou  never  gavcat  me  a  kid,  th'i\ 
I  might  make  merry  with  my  friends : 

Serve  thee.     The  loving  "  Father"  of  the  younger  son  is  not  namcvL 

With  greatest  effrontery  possible,  he  reckons  up  his  services. 

Mechanical  obedience,  wanting  the  power  of  love. 

The  want  of  a  heart,  rendered  all  his  efforts  vain. 

In  his  blindness  he  forgat  both  love  and  mercy. 

Hypocrites  always  think  injustice  is  done  them. 

Emboldened  by  hif!  father's  entreaty,  expostiilates  with  his  father. 

He  reckons  Uke  a  hired  servant,  but  rebukes  like  that  servant's  master. 

In  his  fathei''s  house,  he  has  utterly  lost  all  filial  feeling. 

He  stands  disclosed  the  perfect  Pharisee. 

The  slave  concealed  in  the  son,  betrays  himself  in  this,  "  I  seuve." 

"  Here  am  I,  who  have  been  serving  thee  as  a  slave." 

A  son  speaking  in   this   slavish   style,   is   worse   than  he   serving  for 

bread. 
Here  the  Pharisee  still  more  strikingly  appears  in  the  mirror  which  he 

himself  -imconsciously  holds  up. 
Transgressed.    Almost  the  very  spirit  of  the  Pharisees  to  Christ. 

John  viii.  33  and  41 ;  Kom.  ii.  17-19. 
As  if  it  were  no  breach  of  a  commandment  to  murmur  at  the  salvation  c : 

a  brother.  Jerome. 
Proves  hf  is  transgressing  at  once  two  laws.     Matt.  xxii.  38-39. 
'/Thy  commandments  are  exceeding  broad."     Psa.  cxix.  96. 
"  In  many  things  we  offend  all."     Jus.  iii.  2. 
"There  is  not  a  just  man  upon  earth,  that  doethgood,  and  sinnetft  not,'' 

Ecc.  vii.  20. 
"  If  we  say  we  have  no  sin  we  deceive  ourselves."     1  John  i.  8. 
Tne  Pharisees  poison  all,  by  their  murmuring  against  poor  sinners. 
Their  envy  and  pride  betray  an  evil  heart,  which  pervades  all  their  q<  <   I 

works. 
Unconsciously,  they  enter  into  a  league  with  sinners  against  him  v.l 

repents. 
They  believe  in  no  conversion,  because  they  have  never  experienced  it. 
They  mock  the  gracious  joys  of  the  pardoned  sinner. 
This  reproach  throws  a  dark  shade  over  all  his  lustrous  virtues. 
His  regard  is  bestowed  upon  good  things  alone,  instead  of  his  father's 

love. 
True  love  says — Give  thy  gifts  to  whom  thou  wilt,   but    as  for   me— 

Give  me  thy  heart    with  it,  all  things  else  are  given. 


NOTES. 


MEMORAXDA. 

- 

'■ 

- 

1 

A- 

1 

ME3IOBA  NDA . 


120 


SUGGESTIVE    COMMENTAKY 


[chap.  XV. 


He  has  pifiyed  the  hypocrite,  for  the  sate  of  the  whole  inheritance. 
His  serving  his  father  had  been  no  joy  to  him. 

His  service,  instead  of  a  debt  of  love,  had  been  a  constrained  bondage. 
Transgressed.      It  is  common  for  those  who  think  themselves  bettor 

than  their  neighbors  to  boast  of  it. 
On  the  contrary-,  true  piety  confesses,   "  I  am  not  worthy  of  the  least  cf 

all  thy  mercies." 
At  any  time.     He  parades  his  constancy  in  contrast  with  his  brother. 
Job,  resenting  charge  of  hypocrisy,  challenges  accusers,  xxiii.  10-12. 
Hypocrites  often  boast  their  rehgion,  while  defiantly  sinning. 
"  Blessed  be  thou — I  have  performed  the  commandment  of  the  Lord." 

Saul  to  Samuel,  1  Sam.  xv.  13. 
Nevor  gavest.     Those  desiring  temporal  rewards,  are  selling  before- 
hand their  eternal  inheritance. 
Esau  for  a  mess  of  pottage  sold  his  birthright  and  father's   blessing, 

Heb.  xii.  16. 
Iile.     Emphatic,  to  mt,  thy  dutiful  and  affectionate  son. 
A  kid.     Why  did  they  ask  for  a  kid  ?     God  gave  them  a  Lamb  I 
Ili(lh  conceit  of  one's  self  is  apt  to  think  Jiardly  of  God. 
I  do  not  say  a  calf — not  even  a  kid. 
Merry.     It  is  better  to  be  happy  with  Kjod,  than  merry  with  a  world  of 

friends. 
Here  was  his  mistake, — The  feast  was  not  for  the  prodigal — 
But  the  father's  joy  felt  at  his  recovery. 
My  friends.    Who  are  these  friends  whose  society  he  relishes  apart 

from  his  father  ? 
The  same  sinful  love  of  pleasure  which  made  his  brother  a  prodigal,  is 

the  ground  of  this  suspicious  love  of  independent  merriment. 
His  forbidden  commerce  with  his  friends,  is  only  a  decorous  name  for 

the  brother's  intercourse  with  harlots. 


SovXeuK).  I  slave;  as  thotigh  the  glad  obedienco  of  a  loving  child  was  slavery. 
Wonhworth.  7rapijA0o>'.  Xeander  calls  him  a  Pharisee  of  the  better  sort.  epLij>iuv. 
ICwald,  Oosterzce.  avTov  admitted.  Tischcndorf,  Oostcrzee,  Lachmann.  All  the  selfish- 
ness, coarBoness,  and  depravity  concealed  in  the  Jewish  heart  here  breaks  forth,  as  in  the 
ilay!i  of  the  Apostles.  Thus  the  priests,  in  Luther's  time,  and  has  been  repeated  a 
ihousond  t.ines.  Lange.  Angry  rationalists,  in  their  allusions  to  Augustine's  writings, 
tmiold  the  same  spirit. 

WOTES. 


CHAP.  XV.] 


ON    ST.    LUKK. 


121 


80.  But  08  soon  as  this  thy  son  was  come,  which  hath  devoured  thy  living  u-ith  harlots, 
thou  hast  killed  for  him  the  fatted  calf. 

Thy  son.     A  rude  and  impertinent  designation  of  his  Lrotlier. 

He  may  be  good  cnougli  to  be  thy  son,  but  not  my  brother. 

He  lifts  the  veil  hitherto  covering  his  sinful  life. 

The  proudest  scorn  betrays  itself  in  this  finger-pointing. 

Thou  mayest  aclcnowledge  him  as  thy  son. 

I  will  not  own  him,  a  wretched  prodigal,  as  my  brother. 

Tliy  living'.     Is  an  ironical  allusion  to  "  thij  son." 

Thou  foolish  father,  didst  give  up  thy  goods  to  be  wasted. 

Devoured.     A  gross  exaggeration  of  his  brother's  sins. 

A  correct  worldling  ever  dwells  on  the  failings  and  sins  of  penitents. 

Vainly  thinking  the  violence  of   the  disease  reflects  discredit  on   thi 

physician. 
Some  good  people,  looldng  with  disdrin  upon  others,  sliow  the  spirit  of 

the  Pharisee  instead  of  Christ. 
The  elder  son  is  in  Bad  state,  1.  He  may  lose  his  father's  love.     2.  His 

brother's  affection.     3.  The  joy  of  his  father's  house.     4.  The  fame 

of  his  seeming  virtue. 
Fatted  Calf.     Above  an  equal,  thou  hast  preferred  him  before  me. 
For  his  father's  sake  he  should  have  sympathized  with  his  joy. 
None  but  the  disloyal  refuse  to  sympathize  with  the  joy  of  their  Lord. 
"Was  come.     It  does  not  say,  was  returned,  but  speaks  of  him  as  a 

stranger. 


MEMORANDA. 


0  uios  (Tov.  He  would  not  nay  6  a8eX</)ds  /aov.  Contrast  with  this  the  langrjfl.jTO  of 
the  servant  (verse  27),  and  of  the  father  (verse  32),  and  contrast  also  ^Aflei/  with  i.vlir,9e 
'verse  32). 

trov  TOV  /Si'ov.  Efimark  the  emphatic  position  of  <roC,  "  ad  augendam  invidiam." 
Wordsworth,  avria ;  the  Oative  of  advantage.  Bengcl.  The  elder  brother  means,  for 
that  profligate.  Vers.  Oer. 


81.    And  he  safd  unto  him,  Son,  thou  a'^t  ever  with  me,  and  all  that  I  have  is  thine. 

Son.      The   compassion  of  God  remains  unchanged.      Psa.  cxxv.  6 ; 

exxxvi.  1. 
Divine  grace  moves  on  despite  the  carpings  of  sceptics.     Ex.  xxxiv.  6. 

2.  Pet.  iii.  9.     1.  Pet.  iii.  20. 
The  publicans  and  profligates  were  openly  godless. 


NOTES, 


MEJlOMANr-A, 


122 


SUGGESTIVE    COMMENTARY 


[cilAP.  XV. 


/ 


fbe  -Pharisees  were  "  inwardly,  ravening -woIycs."     Matt.  vii.  15. 

Sin,  assuming  holy  forms,  becomes  dangerous  and  ruinous. 

Mmvc  dilficult  to  be  detected,  and  takes  a  deepor  hold  of  the  soul. 

Xii  cliiss  of  sinners  so  hopeless,  as  those  living  imderthe  mask  of  piety. 

Ever  with  me.     Thou  art  my  heir,  therefore  owner  of  all. 

Unless  estranged  in  heart,  thou  be  disinherited  also. 

In.-tead  of  judging  the  self-condemned  Pharisee,  he  would  graciously  opeif 

his  heart  to  instruct  and  humble  him. 
His  father  had  long  known  his  selfish  habitual  hypocrisy. 
All  thine.     Everything   shall  be  yielded  to  filial  love,  nothing  to  thy 

demand.  ^ 

Not  thou  shall  have  all,  but  all  is  thine.  Augustine. 
V<y.t  he  is  looking  for  rewards  from  God,  instead  of  possessing  all  thiilg? 

in  God.  Trench. 
Am  I  not  better  to  thee  than  many  friends  ? 
V.'herefore  hast  thou  coveted  merriment  apart  from  me  ? 
Arc  thy  friends  nearer  to  thy  heart,  than  thy  father  ? 
Dost  thou  seek  my  goods,  instead  of  my  protecting  love  ? 
The  idea  is.  He  should  lose  nothing  by  either  his  brother's  prodigality  or 

his  father's  kindness  and  forgiveness  of  the  wanderer's  sins. 
God's  treasures  are  infinite  for  both  Jew  and  Gentile. 
But  poor   selfish   humanity   cannot   comprehend  how   a   neighbor  cail 

receive  so  much,  without  lessening  his  share. 
The  father's  long  suffering  alone  tolerates  this  dissembler  in  his  house. 
The  toleration  of  this  self-deceived  one  is  a  wonder  of  grace. 
There  impends  over  the  undutiful  one  the  danger  of  being  disinherited. 
He  thought  that  the  gifts  to  his  brother,  must  impoverish  himself. 
■Jecause  He  had  enriched  Abraham's  seed  so  much,  Eom.  iii.  2;    can 

He  not  also  adopt  the  Gentiles  into  His  heavenly  family  ? 
' '  Though  Abraham  be  ignorant  of  us  and  Israel  acknowledge  us  not," 

"  Yet  thou  art  our  Father."     Isa.  Ixiii.  16. 
But  in  heaven,  one  has  not  less,  because  another  has  more. 
Grace  is  not  a  little  scanty  spring  in  the  desert. 
Travellers  need  not  struggle  and  muddy  the  waters,  in  their  conflict. 
They  cannot  be  drawn  dry  by  others,  before  they  partake. 
1 1  is  an  inexhaustible  ocean  which  remains  full  after  all  have  drunk. 
If  any  one  is  straitened  in  the  kingdom  of  love,  it  is  not  in  God,  but  in 

his  own  grudging  heart.     2.  Cor.  vi.  12. 
The  Lord  did  not  declare  the  elder  son  refused  to  the  last. 
The  Jews  refused  to  take  part  in  the  great  festival  with  the  Gentiles, 

Acts  xiii.  45;  xiv.  19;  xvii.  5. 


NOTES. 


CHAP.  XV.] 


ON    ST.    LUKE. 


123 


TfKvov.  The  text  proves  not  the  elder  son  humble,  charitable,  or  acquainted  -with 
his  own  heart.  He  had  no  right  to  complain  of  his  father,  but  the  father  had  a  right  to 
complain  of  him.  Syle.  iravra  ra  ejxa.  It  is  incomprehensible  how  this  could  ba 
applied  to  this  hypocrite.  All  shall  be  thine  if  thou  beoomest  my  son  in  truth.  Stier. 
The  selfish  brother,  thinking  the  Infinite  Father  altogether  such  an  one  as  hinii.clf, 
■vainly  believes  all  bestowed  on  the  prodigal  will  be  only  a  lessening  his  own  inheritance. 
The  law,  prophets,  temple  services,  gospel  promises,  hoi)e  of  glory  in  rererxion.  Words- 
worth. Is  thine,  in  thy  conceit  at  least.  As  the  madman  at  Athens  claimed  as  his  every 
Bhip  entering  the  Phaous.  Trapp.  Thou  mayest  use  mine  as  thine.  Kuinoel.  Our  Lord 
here  shows  there  wUl  be  no  partiality  with  God.  Doddridge. 


.     32.  It  xnas  meet  that  «>«  should  make  merri/,  and   he  glad:  for  this  thy  brotlier  woo 
dead,  and  is  alive  again  ;  and  was  lost,  and  is  found. 

Meet.     He  might  have  said,  it  is  my  pleasure,  my  will. 

God  will  be  justified  when  He  speaks  and  all  flesh  shall  be  silent  before 

Him.     Hab.  ii,  20. 
The  festivities  shall  by  no  means  be  interrupted  for  his  sake. 
He  must  decide,  whether  he  will  exclude  himself  or  no. 
The  Pharisees   may  refuse  to   share   the  joy  of  heaven   over   sinners 

converted. 
Nevertheless  heaven's  banquet  .and  music  shall  welcome  all  penitent  onea. 
Merry.     There  is  here  an  oblique  hint  and  a  denunciation  of  his  envy. 
Nothing  was  taken  away  from  him,  nothing  given  to  his  brother  but  the 

festal  joy. 
Providence  frequently  gives  preference  to  the  younger  son. 
Abel,    Seth,   Shem,  Peleg,  Abraham,  Jacob,  Joseph,  Ephraim,  Judah, 

Pharez,  Moses,  and  David  were  all  younger  sons. 
Glad.      Since   God   acts   the   Father   to   sinners,   we   should   act  the 

brother's  part. 
Proving  ourselves  void  of  a  brother's  heart,  shews  us  unworthy  of  ;i, 

Father's  treasures. 
Thy  brother.     This  implies  a  rejiroach. 
Thou  shouldest  have  been  glad  in  common  with  myself. 
He  had  said,  "this  thy  son;  "  the  father  says,  "this  thy  brother." 
The  pciiitent  prodigal  had  become  a  son,  and  the  elder  son  was  fast 

.    becoming  a  prodigal. 
Was  dead.    This  great  festal  hymn  sounds  out  once  more  undisturbed. 
The  brother  must  hear  its  glad  strains  from  the  father's  own  lips. 
What  father  is  there  among  you,  who  would  not  do  the  same  over  a 

retm-ning  i^rodigal  ? 


MEMORANDA. 

— 

NOTES, 


MEMORANDA. 


121 


SUGGESTIVE    COMMENTAKY 


[chap,  XV. 


This  parable  contains,  1.  The  histoiy  of  alh     2.  Warning  for  all.     3. 

Comfort  for  all. 
V.'('  ■  'c  ^11  in  tnm  examples  of  both  brothers;  having  the  seeds  of  both 

I  viT  courses  in  our  hearts.  Alford. 
1.  The  loss  one  soul  is  felt  to  be.     2.  Pity  for  one  soul.     3.  Care  devoted 

to  one  soul.    4.  Grace  magnified  by  the  salvation  of  one  soul.    5,  Joy 

caused  by  oie  soul. 


eSci,  Not  only  is  it  implied,  ikou  ghmldest  rejoice;  but  also,  rrjoicinrj  shotild  hrgin 
at  home.  Bengel.  The  Pauline  doctrine  of  the  incapacity  of  the  law,  and  necessity  of 
faith,  is  taught  in  this  parable.  OUhausen,  Oustcrzee.  The  crown  and  peaii  of  all 
parables  Stier.  The  parable  sets  forth  human  agency  in  conversion.  Olshausen.  The 
di\-ine  agency.  Laticie.  The  parable  of  the  Lost  Sheep  would  hint  the  work  all  lo  be 
(io(Vs,  as  He  goes  after  the  wanderer.  The  absence  of  a  mediator  is  noted.  The 
mediator  is  concealed  in  the  father's  kiss.  Biggenbach.  Elder  left  home,  became  worso 
than  bis  brother,  a  slave,  was  at  length  taken  by  robbers,— might  complete  the  picturo, 
Miehaelis.  Object  twofold— 1,  establish  His  prophetic  character,  foretelling  the  condnot 
of  Jews  and  Gentilos.    2,  to  cnconiago  sinners  to  repent.  Jortin, 


NOTES. 


CHAP.  XVl.J 


ON    8T.    LUKE. 


125 


CHATTEE    X?I. 

1.  AND  he  said  aUo  unto  his  disciples,  There  roas  a  certain  rich  man.Kl/.c^i  llC'd  a 
iteward  ;  and  the  same  was  accused  unto  him  tliat  he  had  wasted  his  goods. 

The  last  chapter  left  the  father  rejoicing  over  the  lost  found. 

The  restored  prodigal  not  to  have  daily  music,  but  daily  duty. 

He  said.     Jesus  draws  instruction  from  the  cunning  of  men  aud  birds 

of  the  air. 
Ingratitude  condemned  by  the  ox,  that  knoweth  his  owner.     Isa.  i.  3. 
Indolence  condemned  by  the  ant.     Prov.  vi.  6. 

Heathen's  trust  in  idols,  condemned  Israel's  instability.     Jer.  ii.  11. 
A  crafty  steward,  condemns  indifference  in  providing  for  eternity. 
Disciples.     Not  exclusively,  Pharisees  and  Publicans  were  present. 
They  had  left  the  service  of  the  woidd,  and  taken  a  decided  stand  ap 

believers. 
Steward.     Generally  old  slaves,  this  man  a  freeman. 
Euler  over  all  his  goods,  as  Eliezer  in  the  house  of  Abraham.     Gen. 

xxiv.  2. 
One  principal  duty  to  give  food  to  the  househtfld.     Luke  xii,  42. 
Ministers  are  "  Steivards  of  the  manifold  grace  of  God."     1,  Pet.  iv.  10, 
Implies  they  are  not  depositaries  as  Papal  priests  assume. 
"  It  is  required  in  a  steward,  that  he  be  found  faithful."     1.  Cor.  iv.  2. 
Accused.     Implying  a  secret  envious  information. 
He  was  not  calumnioiisly  accused. 
Chaldeans   accused   three   Hebrew  youths  of  refusing  to  worship  the 

image. 
Daniel  was  accused  malignantly,  not  falsely,  of  praying  to  his  God. 
Spies  to  inform  of  unjust  stewards  are  never  wanting. 
Leader  of  all  accusers,  "the  accuser  of  the  brethren."     Kev.  xii.  10. 
Many  would  desire  to  get  the  place,  and  do  as  he  had  done. 
Sooner  or  later,  ail  imfaithfulness  will  be  known  to  God. 
"Wasted.     Gr.  ^cas  icasting ;  literally,  scattering,  stern  necessity,  makes 

even  a  reckless  spender,  thrifty. 
He  had  lived  in  unblushing  extravagance. 
In  a  moment,  he  finds  himself  a  beggar  and  friendless. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


126 


SUGGESTIVE    COMMENTART 


[OHAP.  XVI. 


We  sf.atter  our  ;^oods,  that  are  God's,  when  we  do  not  spen3  for  His 

glory. 
Whole  system  of  the  world's  conduct,  a  wasting  and  scattering. 
The  thrifty  seem,  but  only  seem,  to  gather,  rather  than  u-aste. 
He  alone  who  scatters  for  Christ's  sake,  gathers  treasirre  for  heaven. 
Goods.     Those  the  Prodigal  wasted,  bodily  and  spiritual  resources. 
These  refer  to  more  than  money. 

He  lost  honest}^  character,  and  conscience,  hut  enriched  not  himself. 
He  proposes  no  defence,  thereby  acknowledging  his  guilt. 


avTov  omitted  after  fiaBrjTo.^.  Tischendorf,  Alford,  Cod.  Sinai.  (jLaSrjTo.?.  The  Lord 
was  speaking,  not  to  them,  but  at  the  Pharisees.  Trench.  The  newly  received  publican. 
Bengel,  Stier,  The  multitude.  Brown,  7r\oii<rto?.  The  parabolic  machinery  is  from  the 
stand-point  of  the  children  of  this  world  ;  mammon.  Meyer,  Lange  ;  Romans.  Schleier- 
macher ;  Judas  Iscariot.  Berlhotd;  Pontius  Pilate.  Origen;  devil.  Olshauscn ;  God. 
Oosterzce,  Brown,  Alford;  Roman  Empire.  Gossman  ;  nothing  essential  to  the  parable. 
De  Wettc,  Alexander. 

ol<ov6jxov.  Villicum.  Vulg.  Dispensator,  cashier,  procurator.  In  the  Egyptian 
tombs,  paintings  show  the  steward,  taking  exact  note  of  the  amount  of  the  harvest. 
Steward  not  an  image,  but  an  example  of  an  unrighteous  man,  exercising  the  virtue  of 
prudence.  Ebrard.  An  oblique  parable.  Weisse.  It  was  not  addressed  to  the  people  of 
the  world,  ever  ready  to  put  a  wrong  construction  upon  His  words.  Reiger.  The  Divine 
speaker  not  only  withholds  this  censure,  but  leaves  the  doctrinal  application  vei-y  far 
from  being  obvious.  Michaelis. 

StepXrjOr).  Sometimes  said  of  a  true,  at  others,  of  a  false  accusation.  Olshausen. 
Dclatus  erat.  BosenmuUer,  Kuinoel,  tu?  SiatTKopnK^iov,  In  causal  sentences,  (is  assigns 
rhe  reason,  Acts  rxiii.  20,  to?  /u.e'A.Aoi'Tes,  on  the  ground  that  they  intend  ;  so  Acts  isviii. 
19.  Webster's  Syntax,  Dissipasset.  Vulg.  Evidently  an  erroneous  translation,  as  the 
charge  i-s  of  an  actual  and  present  unfaithfulness.  Campbell,  The  most  difficult  of 
our  Lord's  parables,  called  crux  interpretum.  Delivered  at  same  time  as  the  last, 
huinoel,  Bosenmuller. 


2,  And  he  called  him,  and  said  unto  him.  How  is  it  that  1  hear  this  of  thee  ?  give  an 
OiTc.iurtf  of  thy  stewardship  •  for  tliou  may  est  be  no  longer  steward. 

Called  ■    God  calls  by  whatsoever  speaketh  of  a  judgment  to  come. 

Hitherto,  he  had  reposed  entire  confidence  in  Jiim. 

Heathen  would  not  condemn  one  unheard.     Acts  xvi.  37. 

How  is  it.     Gr.  Why  do  I  hear  this  of  thee  ?  Alford. 

Expostulation  of  indignant  surprise,  not  an  examination. 

Implies  that  God  puts  trust  in  man. 

I  hear.     God  represented  as  hearing,  as  though  He  did  not  see. 

NOTES. 


r,HAP,  XVI."] 


ON    ST.    LTJKE. 


127 


He  is  the  Great  Listener,  "  The  Lord  hearkened  and  heard."  Mai.  iii.  16. 

Control.i  all  our  actions,  out  never  interfi'res  with  rcsponsibilitij. 

Give  an  account.     Give  up  the  account,   the  reckoning,  the  acconni 

oooic. 
This  remonstrance  to  the  sinner,  the  voice  of  God. 
Brings  home  to  his  conscience  the  abuse  of  his  stewardship. 
Means  sermons,  sickness,  losses  and  other  providences. 
The  Spirit  makes  him  feel  the  day  of  reckoning  is  near. 
Knows  full  well  he  cannot  answer  for  one  in  a  thousand.     Job  ix.  3. 
Was  not  to  be  dismissed,  unless  he  failed  to  clear  himself. 
God  supreme  proprietor  of  our  goods. 
1.  Man  placed  in  a  dependent  position.     2.  Bound  to  be  faithful.     3.  To 

give  a  strict  account  of  our  blessings,  of  our  trials,  of  our  time,  of 

the  messages  of  mercy. 
Life  a  time  of  grace  preceding  the  final  reckoning. 
1.  Short.     2.  Uncertain.     3.  Decisive. 
Mayest  be.     Gr.  canst  be.     Literpretation  of  this  announcement--  the 

certainty  of  conscience. 
We  must  at  death  give  an  account  of  our  stewardship. 
This  great  truth  lies  in  the  background. 
Wasting  our  goods  results  in  dismissal  or  death. 


MEMORANDA, 


<to)v7)<Tis.  In  the  presence  of  his  Master.  Braunc ;  in  his  absence.  Oosterzre.  li 
toCto.  "  What  is  this  tliat  I  hear  of  thee  ?  "  Wordsworth,  ov  yap  Suv^otj.  Thou  wilt  he 
precluded  from.  Major. 


8.  Then  the  steward  said  within  himself,  What  shall  I  do  )  for  my  lord  taketh  awny 
from  vie  the  stetvanUhip  :  I  cannot  dig  ;   to  lieg  I  am  ashamed. 

Shall  I  do  ?     These  reflections  spring  from  a  consciousness  of  guilt. 

The  sinner's  sad  note  of  utter  helplessness. 

In  wasting  his  Lord's  property  he  has  not  enriched  himself. 

Has  lived  effeminately  and  now  cannot  do  an  honest  day's  work. 

Observe  contrast  between  worldlings  and  professed  believers. 

1.  Worldlings  are  careful ;  believers  are  too  often  careless 

2.  Former  see  danger ;  latter  often  self-deceived. 

3.  Former  ingenious  ;  latter  too  often  indolent. 

4.  Former  decided ;  latter  frequently  procrastinating. 
Cannot.     Indolence  exclaims  cannot,  rather  ivill  not. 


NOTES, 


3. 


MEMORANDA. 


128 


SUGGESTIVE    COMMENTABY 


LOHAP.    XVL 


10. 


Dig^.     A  worldly  wise  man  planiiiug  to  extricate  himself. 

He  would  cast  off  everything  burdensome  or  unpleasant. 

The  delicately  educated  steward  asks,  What,  not  hoio,  he  should  act. 

Unable  to  dig,  but  ashamed  to  be  a  beggar  before  God. 

How  often  are  men  ashamed  of  what  is  right! 

In  the  night  of  the  grave  no  man  can  work. 

His  luxurious  life  unfitted  him  for  labor. 

It  implies  impotence  of  natural  man  to  pray  or  repent.     John  vi.  65. 

"  There  is  no  work  nor  device  in  the  grave,  to  which,"  &c.     Ecc.  ix. 

Implies  also  the  soul  in  this  world,  cannot  be  provided  for  at  all. 

Beg.     Ashamed  to  beg  for  that  mercy  he  thinks  might  be  refused. 

Pride  disqualifies  from  begging,  as  indqlence  from  toiling. 

Sinner  ofttimes  thus  abandons  himself  to  reprobation. 

Prodigal  and  unjust  steward,  in  trouble,  seek  to  help  themselves. 

One  at  last  applies  himself  to  penitence,  prayer,  and  return. 

The  other,  with  pride,  indolence,  and  fraud,  plunges  deeper  into  ruin. 

Ashamed  to  explore  the  recesses  of  his  impure  heai-t. 

A  sinner  begging,  is  a  penitent  on  his  knees,  crying  for  mercy. 

Prayer,  a  heavenly  carriage,  brings  a  blessing,  if  driven  well. 

Ashamed.      The  wicked  shall  arise  to  shame  and  contempt.      Dan. 

xii.  2. 
•' "What  fruit  had  ye  in  those  things,  whereof  ye  are  now  ashamed?" 

Eom.  vi.  21. 
Implies  an  utter  failure,  of  all  resources  of  the  impenitent. 


iTKaiTTeiv,  nsed  for  all  kinds  of  manual  labor.  Alford.  itrxvia.  "I  am  not  strong 
snough,"  &c.,  refers  to  both  physical  and  moral  power.  Chrysostom.  Natural  feebleness 
or  self-indulgence  may  have  been  the  cause.  OUhauscn.  Fallen  are  unable  to  do  any 
good  thing.  Quesnel.  This  proposition  was  condemned  by  Clement  ii.,  1713,  in  the  Bull 
Unigenitus.  eiraiTeLv,  to  become  a  beggar.  Wordsworth.  aia-xyvofiai..  Excess  of 
modesty.  Bengel. 


4.  I  am  resolved  what  to  do,  that,  when  I  am  put  out  of  the  stewardship,  they  may 
receive  me  into  their  houses. 

Resolved.     A  sudden  thought  strikes  him,  and  he  resolves  what  to  do. 

Determination,  if  not  honest,  promptly  taken. 

Children  of  the  world  are  unfaithful  from  the  beginning. 

Stem  necessity  urges  them  to  a  crafty  prudence. 


NOTES. 


CHAP.  XVI.] 


ON   ST.    LUKE. 


129 


The  Lord  hears  all  thmights ;  and  will  reveal  them  at  the  Great  D^y. 
What  to  do.     All  the  craft  of  worldlings  ends  iu  insane  forgetfulness 

of  eternity. 
His  purpose,  I  will  provide  for  myself  a  pleasant  home  on  earth. 
He  forgets  he  will  not  be  there,  to  have  or  enter  a  home. 
Put  out.     Gr.,  transfer,  soft  term  for  depose.     Col.  i.  13. 
He  had  the  miserable  prospect  of  utter  destitution  and  want. 
Time  allowed  to  arrange  his  accounts. 
Time  given  to  the  sinner  to  set  his  house  in  order. 
Knows  his  dismissal  certain,  the  Master's  inexorable  resolution. 
Entertains  no  vain  hope  of  compassion  and  feeling. 
Sinner,  despairing  of  God's  mercies,  has  no  refuge  of  his  own. 


eyviav,  Scio.  Vulg.  It  is  accurately  distinguished  from  ^yvuiKa.  I  liave  just  arrivod 
at  the  knowledge,  as  it  were  evpriKa.  Sticr.  ii^oivTai.  The  subject  here,  as  in  verse  9, 
is  omitted  as  the  action  alone  is  regaided.  See  Notes  Luke  xii.  20.  Here  it  means  tho 
man  whom  he  had  in  his  mind;  these  with  whom  he  was  going  to  treat.  W.  <6  W. 
oiKovf.    FamUieB.  Schultz. 


6.  So  he  called  every  one  of  his  lord's  debtors  unto  him,  and  said  unto  the  first,  Ham 
much  owest  thou  unto  my  lord  ? 

Called.     A  collusion    probably   between  the   steward  and  his  lord's 

debtors. 
Every  one.     In  order  to  lay  as  many  as  possible  under  obligation  to 

him. 
But  two  instances  therefore  are  subjoined  as  examples. 
The  enormous  amoimt  of  oil  and  wheat  proves  the  lord  to  have  had  groat 

possessions. 
They  were  evidently  men  of  wealth  whose  payments  were  in  an-ear. 
Doubtless  had  given  their  notes  of  hand  as  evidence  of  debt. 
The  steward  retm-ns  them  and  substitutes  others  in  their  room. 
He  spems  generous,  but  it  is  at  his  lord's  expense. 
All  men  are  only  stewards  at  God's  will,  and  debtors  to  His  justice. 
Unwilhng  to  sin  alone  they  draw  others  with  them. 
How  much?    Sinners  owe  a  debt,  ever  increasing  and  unable  to  pay. 

Luke  xi.  2. 
Believers  gi-atcfully  acknowledge  to  eternity  that  they  owe  all  to  infinite 

love. 


3IEMORANDA. 


NOTES. 


MEMORANDA, 


130 


SUGGESTIVE    COMMENTAEY 


[chap.  XVI. 


Toi)  Kvplov  cavTou,  Ids  own  lord.  Alford,      eva  'iKacnov  "  oiie  by  one : "  he  summoued 
them  singly  and  privately,  a  mark  of  his  worldly  prudence.  Wordsworth. 


6.  And  he  said,  An  hundred  measures  of  oil.  And  he  said  unto  him,  Take  thy  bill,  and 
fit  down  quickly,  and  write  fifty. 

Measures,  or  baths.     The  largest  Jewish  measure,  a  tenth  of  an  homer. 

Contains  3  pecks  3  pints,  dry  ;  or  about  9  gallons  liquid  measure. 

Oil.     Luke  vii.  46.     In  Judsea,  pressed  from  olive-tree  berries. 

Take  thy  bill.     "  See  how  much  more  merciful  I  am  than  my  lord." 

Q,uickly.     Implies  the  haste  with  which  the  stealthy  business  is  done. 

Was  not  done  secretly,  for  his  affairs  were  desperate. 

Being  reckless  he  braves  all  consequences,  however  perilous. 

It  intimates  the  absence  of  his  lord ;  debtors  all  present. 

How  willingly  all  these  debtors  became  accomplices  in  this  fraud  I 

A  sad  comment  on  the  low  state  of  morals  in  business  circles. 

Write  fifty.     These  debtors  tme  children  of  the  world,  unfaithful  in 

their  trust. 
They  hasten  to  share  in  this  advantageous  piece  of  villainy. 
The  frauds  of  others  make  the  possessions  of  men  uncertain. 
The  most  trusted  are  often  the  most  treacherous. 
Friends  in  this  world  are  too  often  gained  at  a  great  cost. 
He  adapts  his  plan  to  the  circumstances  of  the  debtors. 
In  this  case  he  deducts  50  measures  of  oil  and  leaves  50  to  be  accounted 

for. 
He  desired  to  make  the  contract  square  with  his  accounts. 


^aros.  Ten  gallons  each.  Hammond,  Elsley.  The  tenth  of  an  homer ;  and  was  for 
liquids  what  the  ephah  was  for  solids,  and  held  72  sextarii,  about  9  gallons.  Josephm,, 
Winer.  yp6.^,xa.  1.  A  picture.  2.  A  letter.  3.  A  writing.  4.  A  biU.  5.  A  book. 
6.  r^etters  or  learning,  crou  to  vpa^^a ;  notypi^^atrov.  o-ou  is  emphatic  here  and  in  verse  7. 
He  makes  him  write  the  bill,  Ms  own  bill,  that  he  may  have  the  evidence  of  his 
hand  writing  and  so  protect  himself,  and  secure  the  tenant  on  his  own  side-another 
proof  of  his  worldly  shrewdness.  Wordsworth. 

Taxe'(09.  Characteristic  of  a  man  who  wishes  to  conceal  his  faults.  Bengel.  To 
ptovent  further  demurs  and  misgivings  on  the  part  of  the  tenant's  conscience.  Words- 
worth. 20  fie,  and  thou,  slightly  indicates  the  presence  of  many  debtors  at  the  same 
desk.  Slier.  nevTOKovra.  It  was  within  the  prerogative  of  the  steward  to  lower  toe 
debts.  Schlciertnaclier,  Stier,  Gerlach. 


NOTES. 


CHAP.  XVI.] 


ON    ST.    LUKE. 


131 


7.  Then  said  he  to  anoVier,  And  how  much  owest  Owu  ?  And  kc  said,  An  hundred  mca- 
tures  of  wheat.    And  he  said  unto  him,  Take  thrj  bill,  and  write  fourscore. 

Measures.     Same  as  homer,  largest  dry  measure,  8J  bushels. 
"Wheat.     Egyptian  wheat  had  six  or  seven  heads  on  one  stalk.     Gen. 

xli.  57. 
The  meat  offerings  of  the  Mosaic  service,  were  of  -whcuten  flour. 
Wheat  often  eaten  in  the  field,  being  rubbed,  to  separate  the  kernel. 
Parched  wheat  formerly  food  of  the  Israelites  and  is  now  used  by  Arabs. 
Fourscore.     Attempts  to  mitigate  the  dishonesty  of  this  act,  hopeless. 
Displays  weak  side  of  the  relation,  between  the  steward  and  his  lord. 
The  earthly  relation  inadequate  to  set  forth  the  divine. 
The  interests  of  this  steward  and  his  lord,  entirely  diverse. 
But  tlie  interests  of  Jehovah's  stewards  and  His,  identical. 
Why  does  he  not  remit  to  any  of  them,  the  whole  debt  ? 
With  rare  knowledge  of  the  heart,  he  knew  they  would  forget  to  be 

thinkful. 
He  woiUd  keep  the  sense  of  ohligation,  in  the  minds  of  the  debtors. 
He  deducted  170  bushels  and  left  680  to  be  paid. 


In-etTa  is  closely  connected  -n-ith  iireC,  marking  the  sequence  of  one  thing  from 
unother;  therefore,  immediatdy  afterwards.  Webster's  Syntax.  Kai.  Cancelled.  Tis- 
chendorf,  Oosterzec,  Alford.  Cod.  Siiiai.  has  6e  Kopovs.  The  same  in  size  as  the  homer. 
Wordsworth.    Ahout  12  Attic  bushels,  according  to  Josephus.  Alford. 

"Fourscore.''  Our  Lord  here  teaches  a  discreet  distribution  of  our  benefits, 
according  to  present  need.  OUhausen.  He  acts  recklessly  in  the  fii-st  instance,  and 
yields  to  more  pi-udence  toward  the  close.  Lange.  These  easy-minded  people  may  havo 
still  found  themselves  out  of  their  reckoning.  The  steward,  used  to  high  living,  might 
cost  them  more  in  the  long  run,  than  the  amount  he  remitted.  Sticr.  Kemits  in 
proportion  to  Uieir  ability  to  pay.  Brown. 


8.  And  the  lord  commended  the  unjust  steward,  because  he  had  done  wisely  :  for  the 
children  of  this  world  are  in  their  generation  wiser  than  the  children  of  light. 

The  lord.  Gr.  his  lord,  of  the  steward  in  the  parable ;  not  our 
Saviour. 

Commended.  The  cunning  of  selfishness,  triumphs  over  righteous- 
ness. 

And  men  forget  their  personal  interests  for  the  gains  or  pleasures  of  a 

moment. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


182 


SUGGESTIVE    COMMENTAKT 


[OHAP.  XVI. 


The  steward  by  virtne  of  his  office  fixed  the  amount  of  rent. 

This  rent  was  a  certain  portion  of  the  produce  and  to  be  paid  in  kind. 

Diminishing  the  quantity  that  was  afterwards  to  be  rendered,  was  re- 

ducing  the  rent. 
Thus  by  his  craft  the  steward  made  friends  of  the  tenants. 
By  his  wickedness  he  made  them  sharers  in  his  guilt. 
He  secured  their  hospitality,  and  by  hospitality  they  secured  his  silence. 
His  lord  conjectured  the  artifice,  and  extolled  the  worldly  wisdom  but  not 

its  perversion. 
The  forethought  exhibited  by  the  steward  was  commendable— but,  the 

mode  in  which  it  was  exercised  was  criminal. 
Hence  the  importance  of  distinguishing  between  things  that  differ,  and 

not  employing  the  gifts  of  God  in  the  sendee  of  Satan. 
Done  wisely,  prudently,  would  more  happily  translate  the  Greek. 
A\isdom  in  the  Scriptures,  never  disconnected  from  moral  goodness. 
He   had   the   debtors   in   his    power,   so   that   he    could   extort  favors 

afterwards. 
The  crooked  policy  of  worldlings  is  but  the  wisdom  of  the  serpent 
■mere  is  a  wisdom,  not  from  above,  worldly,  sensual,  devihsh      Jas 
iii.  15. 

There  is  a  wisdom,  pure,  peaceable,  and  without  hj-pocrisy.     Jas  iii.  17. 

True  wisdom  cannot  exist  apart,  from  true  fidelity. 

This  v.'orld.     Whose  portion  is  of  the  earth,  adopting  its  spirit  and 

maxims. 
Men  of  the  world,  who  have  their  portion  in  this  life.     Psa.  xvii.  14 
Children  of  this  world.     Eph.  ii.  2.     Worldlings.   Psa.  xvii.  14. 
In  their  preneration.     Gr.  unto,  or  toward  their  generation  ;  in  their 
^      dealings  with  each  other,  worldly  things  as  opposed  to  spiritual, 
oira-tbly  mc-n  more  prudent,  than  spiritual  men  in  earthly  things. 
They  give  more  thought,  and  bestow  more  labor  to  procure  them. 
Owls  are  far  better  than  eagles,  in  the  dark. 
Worldly  men    are  often  wiser  in    worldly  things,   than  beUevers  in 

STiiritnai. 
Scoffers  cry  "  A  good  religion,  but  Christians  are  very  simple." 
Our  Lord  hath  said  the  same,  before  the  malignant  critic. 
Christians  are  less  provident  in  heavenly  things,  than  worldly  men,  in 

earthly. 

The  world  is  better  served  by  its  sei-vants,  than  Christ,  by  His. 
Their /o/t'cast  for  this  world,  condemns  our  improvidence  for  the  next. 
But  children  of  the  earth,  live  as  though  they  were  immonal. 
He  stus  up  our  jealousy,  to  roll  away  the  reproach. 


NOTES, 


CHAP.  XVI.l 


ON    ST.    LUKE. 


183 


It  means  more  than  earnest  exliortation  to  liberal  alms-giving. 
Wiser.     Not  absolutely,  but  -with  rei'erciico  to  the  things  of  this  gen- 
eration. 
A  grain  of  heavenly  wisdom,  surpasses  all  tbe  in-udencc  of  earth. 
The  latter  reaches  its  farthest  goal  in  the  grave. 
The  fruits  of  heavenly  wisdom,  are  only  fully  seen  in  the  everlastin;;- 

habitations. 
True  wisdom  consists  in  knowing  how  to  make  eveijthing  instrumental 

to  our  salvation. 
True  wisdom  can  make  a  treasure  of  poverty  itself. 
Earnest  diligence  and  prudence  of  worldlings  should  put  us  to  shame. 
We  should  copy  their  industry  and  energy,  but  sanctified. 
"We  should  provide  for  our  reception  in  eternity,  as  they  do  in  time. 
1.  There  is  no  true  wisdom,  without  fidelity.     2.  No  fidelity,  without 
resolution.      3.  No  resolution,  without  sacrifice.      4.  No  sacrifice, 
without  reward. 
They  show  1.  More  ingenuity  of  contrivance.     2.  More  unity  of  plan.     3. 

Greater  earnestness  of  purpose.     4.  Greater  perseverance. 
"  They  are  wise  to  do  evil,  but  to  do  good,  no  knowledge."     Jer.  iv.  22. 
*'  If  any  man  seemeth  to  be  wise  in  the  world,  let  him  become  a  fool.*' 

1.  Cor.  iii.  18. 
Not  iviser,  but  they  show  more  sagacity  and  energy  and  determination  in 

their  affairs. 
They  take  a  clear  and  finn  grasp  of  earth's  entire  interests. 
What  sacrifices  of  time,  what  risks  of  life,  what  wounds  of  conscience  1 
What  vivid  apprehensions  of  the  value  of  this  world's  wealth  ! 
What  habits  of  untiring  diligence,  in  gathering  ! 
What  mighty  desires  firing  the  soul  in  its  career  of  sense  ! 
God's  children  oft  cold  and  heartless,  reaching  after  heaven. 
Our  Lord's  apostles  furnish  an  example  of  spiritual  negligence  contrasted 

with  the  sinner  in  his  pursuit  of  evil. 
They  slept  wLeu  bidden  to  watch  with  Christ,  whilst  Judas  was  wakeful 

to  betray  Him. 
Merchants  and  tradesmen  more  unceasing  in  their  exertions  to  promote 

their  trade,  than  the  Church  to  extend  the  Gospel. 
Sinners  more  active  to  corrupt  others  than  saints  to  convert  them  to 

Christ.  Denton. 
Children  of  light.     Children  of  Him  who  is  the  True  Light. 
Children  of  earth,  children  of  darkness,  in  self-deception. 
This  makes  their  narrow  prudence,  unutterable  folly. 
"While  ye  have  light,  believe  in  the  light."     John  xii.  56. 

NOTES. 


MEMORANDA. 


ME3IORANDA. 


134 


SUGGESTIVE    COMMENTARY 


[chap.  XYI. 


"  God  who  commanded  the  light  to  shine  out  of  darkness."    2.  Cor.  iv.  6. 
This  parable  is  not  a  pictux-e  of  life,  in  its  innocent  realities,  but  of  its 

unrighteous  worldliness. 
It  is  a  parable  for  instruction  in  righteousness,  in  the  hands  of  Jesus. 


6  Kiipio;.  It  seems  strange  how  any  interpreters  (as  Origen  and  Erasmus)  could 
understand  this  of  the  Lord  Jesus,  sinoe  it  has  been  already  twice  used  in  the  jjarable, 
verses  3  and  5,  and  the  special  address  of  our  Lord  begins  so  distinctly  at  verse  9  ;  more- 
over the  epithet  "  unjust,"  applied  to  the  steward,  quite  puts  the  idea  of  his  being  praised 
by  Jesus  out  of  question.  The  steward  and  his  lord  were  both  "  childi-en  of  this  world." 
Prescolt.  "  Commended,''  He  praised  him  because  he  had  acted  prudently.  His 
injustice  is  mentioned  lest  it  should  be  supposed  that  shrewdness  can  be  a  substitute  for 
honesty.  Wordsworth,  B.  Crusius.  The  steward,  the  Pharisees.  They  were  accused  by 
the  Prophets  of  neglecting  their  stewardship.  They  seek  to  malce  wicked  men  God's 
debtors,  by  loweiing  the  standard  of  the  law,  thus  obtaining  themselves  favor  with  men. 
Vitringa. 

■jTJs  dSiKt'a;  means  much  more  than  "  unjust  steward,"  as  it  implies  that  the  quality  of 
injustice  was  an  essential  and  component  ijart  of  his  character.  "The  steward,  the 
minister,  the  servant,  the  son  of  injustice."  Compare  the  expressions — son  of  peace, 
sons  of  Belial.  So  James  i.  25,  aicpoaiT)?  en-iArjer/u.oi'rj?,  forgetful  hearer  means  '"  a  hearer, 
noted  for  forgetfulness."  Webstei'S  Syntax.  The  rich  householder,  the  Romans;  the 
steward,  the  Publicans ;  the  debtors,  the  Jews.  The  lesson : — If  th,e  Publicans  show 
themselves  indulgent  toward  their  natiou,  the  Romans  wiU  praise  their  skill,  and  they 
will  be  favorably  received  by  their  countrymen,  who  now  hate  them.  Schleiermacker. 
The  blending  of  simplicity  and  prudence.  Wakefield.  The  translation  of  evil  example 
into  good,  Heubner. 

(}>povCiJ.<iis.  Never  used  in  the  N.T.  in  a  bad  sense.  But  this  must  not  imply  that 
the  steward  had  not  acted  dishonestly.  <t>p6yyicri^  opposed  to  /xavia.  Prudence  makes 
the  best  of  things,  doing  good  or  evil ;  wisdom,  a  susceptibility  to  higher  influeaces, 
Olshausen.  Formerly  '■•^visely"  had  another  sense,  that  of  cunning:  compare  Jer.  iv. 
2iJ,  '■  they  are  wise  to  do  evil."  Prescott.  Our  Lord  strives  to  win  us  by  even  adapting 
liimself  to  this  passion  of  men,  showing  us  how  we  may  eternally  enjoy  our  possessions, 
liiegcr. 

viol.  Constant  Jewish  term  for  disciples  or  followers.  This  man's  acts  have  two 
aspects — dishonesty,  which  is  blameworthy ;  and  his  foresight,  which  is  praiseworthy. 
It  supplies  a  sufficient  analogy  to  Christian  virtue,  showing  the  boldness  and  decision 
of  bad  men,  rebuking  the  deeds  of  vaciUating  good  men.  "Martyres  Diaboli  alacrius 
curruut  ad  -morteia  quam  nos  ad  vitam."  An  Egyptian  hermit,  seeing  by  chance  a 
bfautil'ul  dancing  girl,  was  moved  to  tears.  In  reply  to  the  question,  why  he  wept, 
he  said,  that  she  should  be  at  so  much  pains  to  please  men  in  her  sinful  vocation, 
and  we  use  so  little  holy  diligence  to  please  God.  Trench.  The  children  of  light  can- 
not adopt  their  means.  De  Wette. 

^fi'tai'.  Vulg.,  In  geueratione  sua.  Are  more  prudent,  looking  to  the  interests  of 
their  generation,  in  arrangement  of  plans,  choice  of  means,  and  decision  in  action. 
yevea.  stands  for  what  we  call  society.  W.  dr  W.  evria  piai,  Th'opkylact, hni  ii^  cannot  be 
changed  for  ei'.  It  signifies,  unto  or  towards  their  generation.  In  business.  Orotius, 
Campbell.    To  their  neighbors.  Kuino^il,  Bosenmuller.    Are  more  shrewd  for  the  purpose 


Jf^OTES. 


XVI.] 


ON    ST.    LUKE. 


185 


of  their  self-interest  than  the  children  of  light.  But  Trjv  eavjuiv  indicate  that  there -is  a 
better  and  higher  yeveau.  Stier.  A  sermon  of  good  works.  Luther.  In  some  espositiona 
it  is  taken  for  granted  that  the  lord  found  out  tlie  artifice  of  the  steward.  But  this  svip- 
poaitiou  impairs,  if  not  destroys,  the  heauty  and  moral  of  the  parable.  How  could  ho  be 
said  to  have  acted  c^povtV'"?  i'  his  do\'ice  -vas  detoctod  and  cxporfMt  ?  His  lord  knew  him 
only  as  a  wasteful  person  ;  ho  knew  nothing  of  his  collusion  with  the  debtors  j  he  only 
saw  its  results,  viz.,  his  reception  into  their  habitations.  Wordsworth. 


3IEMORANDA. 


9.  And  I  say  unto  you,  Slake  to  yourselves  friends  of  the  mammo7i  of  unrighteoiuness ;  \ 
that,  when  ye  fail,  they  may  receive  you  into  everlasting  hahitations.  I- 

Uuto  you.     The  cLiildron  of  light,  who  can  do  no  such  act,  yet  "I  sayr 

unto  you."  | 

Make  to  yourselves.    Not  palaces,  nor  bams,  nor  estates,  'hvA  friends. 
When  earthly  riches  fail  rents  may  be  still  received  in  heaven. 
When  turned  out  of  one  home  they  may  secure  another. 
Friends.     The  hard-hearted  man  prepares  for  himself  accusers  at  the 

eternal  bar. 
The  benevolent  man  on  the  contrary  makes  friends. 
Many  by  mammon  make  themselves  tools  and  companionB. 
But  it  is  not  in  gold  to  buy  or  hire  true  friends. 
He  alone  makes  himself  friends  who  wins  hearts. 
They  are  not  made  by  what  we  give  but  by  the  manner  of  giving. 
Money  cannot  be  made  a  key  to  heaven. 
A  mere  test  of  character,  not  of  merit,  in  judgment. 
Works  of  charity  to  the  poor  must  be  for  Christ's  sake. 
"  He  that  giveth  a  cup  of  cold  water  in  my  name."     Mark  ix.  41. 
What  is  done  fo.r  His  poor  He  considers  done  for  Himself.   Matt.  sxv.  40. 
God  hath  left  his  poor  to  receive  his  rents. 
"  Cast  thy  bread  (that  is,  seed)  upon  the  waters."     Ecc.  xi.  1. 
Unfaithfulness  in  their  use  is  a  forfeiture  of  His  grace. 
Almsdeeds  from  a  wrong  motive  are  not  promised  a  future  reward. 
Charities  performed  from  wrong  motives  are  only  shining  sins. 
"  God  is  not  unrighteous  to  forget  yom-  work  and  labor  of  love."     Heb. 

vi.  10. 
Mammon.    Uncertain,  unstable  wealth. 
Wealth,  a  creature  of  God,  becomes  a  curse  if  coveted. 
Fundamental  unrighteousness  ever  adheres  to  wealth  when  men  make  it 

an  idol. 
Most  publicans,  for  its  sake,  were  double  slaves  of  Satan  and  Home. 
Men  seek  the  security  of  title  deeds,  in  principle  of  weU  delined  right. 

JVOTES, 


MEMORANDA. 


185 


SUGGESTIVE    C03IMENTART 


[chap.  s^^. 


But  God  allows  no  such  rights  to  human  hearts  over  their  possessions. 
Ceasing  to  esteem  it  as  a  loan  from  God  its  o-wner  becomes  its  slave. 
Prov.  i.  19. 

Unrighteousness  converting  gold  into  Mammon  avenged  by  deceived  hope. 
Let  the  "  imsanctified  gold  "  j^ass  through  your  hands  to  benefit  others. 
Worldlings,  in  gathering,  practice  a  solf-deception,  ending  in   eternal 

want. 
God's  stewards  only  are  gathering  when  they  are  scattering. 
The  band  which  binds  each  soul  to  the  world  and  its  2Drince  makes 

worldlings  dread  death. 
Unrighteousness.     Not  so  necessarily  or  essentially,  but — 

1.  Because  often  unjustly  acquired  or  retained. 

2.  Because  unrighteously,  that  is,  unequally  distributed. 

3.  Because  often  the  means  of  lasting  iujui-y  to  the  possessor. 

4.  Because  dangerous  to  purity  even  in  the  holiest  of  men. 

5.  Because  perishable  and  transitory,  therefore  vain,    Deriton. 

1.  Eiches  promise  much  and  perform  nothing: 

2.  They  excite  hope  and  confidence,  and  deceive  both, 

3.  In  making  a  man  depend  upon  them  for  happiness,  they  rob  him  of 

the  salvation  of  God  and  of  eternal  glory. 

4.  For  these  reasons  they  are  represented  as  unjust  and  deceitful. 

Clarke. 
"  The  love  of  money  is  the  root  of  all  evil."     1.  Tim.  vi.  10. 
"  The  deceitfulness  of  riches."     Matt.  xiii.  22.      "  Uncertain  riches." 

1.  Tim.  vi.  17. 
Riches  make  themselves  wings,  fly  as  an  eagle.    Prov.  xxiii.  5. 
By  making  wings  it  avenges  itself  on  its  idolaters. 
Active  charity  alone  extracts  this  power  of  becoming  winged. 
Ye  fail.     A  mild  way  of  saying,  when  ye  die. 
The  expression  implies  a  peaceful  and  happy  end. 
Is  there  joy  in  heaven  at  thy  conversion?  will  there  be  none  at  thy. 

glorification  ? 
The  recipients  of  earthly  charities,  whose  bm-dens  we  lightened,  may 

then  receive  us  and  share  in  the  joy  of  our  salvation. 
Thoughts  of  death  an  antidote  against  covetousuess. 
A  tradesman  is  said  ''to  fail "  when  he  is  bankrupt. 
The  impenitent  at  death  becorue  bankrupt  for  eternity. 
1.  An  evil  conscience.     2.  Judgment.     3.  Loss  of  all  on  earth. 
Receive  you.     Some  refer  this  to  angels,  others  to  saints,  aided  in 

want. 
By  being  witnesses  of  what  was  done  for  them,  by  believers. 

NOTES. 


XVI.] 


ON    ST.    LUKE. 


137 


Others  regard  it  as  a  Hebraism — they  may  receive  yon. 

Everlasting'.     Contrasts  with  the  temporal  shelter,  which  the  steward 

obtained. 
The  children  of  the  world,  plot,  by  eimiiing  and  dishonesty,  but  they  are 

but  pilgrims  at  best. 
The  earthly  house  of  this  tabernacle,  will  soon  be  dissolved. 
The  building  of  God,  not  made  with  hands  is  eternal.     2.  Cor.  v.  1. 
Heaven  is,  as  it  were,  the  estate  of  the  poor,  out  of  which  they  can  be- 
queath legacies  to  their  benefactors. 
Charity  bears  interest  in  charity,  even  to  the  cup  of  cold  water. 
Habitations.     Gr.  Tents,  frail  structures,  common  in  the  East,     Heb. 

xi.  9. 
Of  planks,  skins,  hair,  cloth,  branches,  emblems  of  frailty.     Heb.  xi.  9. 
Their  color  was  yellow,  red,  white,  or  black.     Cant.  i.  5.     Psa.  cxx.  5. 
The  pins  held  them  to  the  ground.     Isa.  xxxviii.  12.     Job  xxvii.  18. 
With  one  of  those  pins  Jael  pierced  the  head  of  Sisera.     Judg.  iv.  21. 
Tents  were  pitched  in  the  evening,  and  taken  down  in  the  morning. 
Those  pitched  by  God  shall  not  be  taken  down  ;  no  stake  removed,  or 

cord  broken.     Isa.  liv.  2. 
The  heavens  are  called  "  the  tabernacles  of  Jehovah."     Psa.  Ixxxiv.  1. 
Body,  the  tabernacle  of  the  soul,  taken  down  at  death.     2.  Cor.  v.  1. 
Our  tents  taken  down,  we  may  find  ourselves  shelterless  for  eternity. 
Houses  of  stone,  and  cities  of  rock,  were  tents  unto  Israel.      Jos.  xxii.  4. 
We  are  j>ilgrivis,  before  reaching  the  sure  dwellings  in  the  heavenly 

Canaan.     Isa.  xxxii.  18. 
These  words  show  the  social  character  of  future  life. 
Human  ties   sanctified  will  prove  a  blessing  in   eternity.      1.   Thess. 

ii.  19-20. 


3IEMOKAyDA. 


(fitXous.  Make,  &c.,  by  liberal  almsgiving.  TheophyJact,  Auguatine,  Atlianasins. 
Trcnaus,  Erasmus,  Calvin.  The  Lord  and  Father.  Lightfoot.  Pre-eminently  God  nnt! 
Christ.  Wordxworth.  Poor  brethren  aided,  and  Christ.  Matt.  xxv.40.  Prescott.  A  maste' 
might  teU  his  maid  servant  that  the  frnit  in  the  garden  is  hers,  to  distribute  among  he 
neighbors,  that  the  poor  orphan  may  thus  raise  up  unto  herself  friends.  Flattick.  Goi 
somewhat  recedes  from  His  right,  and  gives  up  His  goods.  Make  thyself  rich  by  tb- 
Lord's  goods,  it  is  no  loss  to  Him.  Hiller.  Secure  rich  friends  to  aid  you,  poor.  Hirl 
man.  "■Mammon."  Alms  given  from  -wealth  acquired  by  fraud,  condemned  by  P/iiinrc/ 
Somb  actually  practised  it.  Aupnstinc.  Inherent  defilement  of  wealth.  Leightm 
Temporal,  opposed  to  spiritual  riuhcs.  Lightfoot.  Deceitful  riches.  Eisner,  Campbel 
Wetstein,  Hammond.  A.  hope  entru.sted  to  the  enjoyment  of  wealth.  TertulUai 
Mclanctlmn.  The  demon  of  avarice.  Lange.  Riches,  worldlings  idolize.  Browh 
Exorcise  charity  with  ill-gotten  gaia.  Oosterzee. 


NOTES. 


MEMORANDA. 


13fi 


SUGGESTIVE     COMMENTAEY 


[chap.  XVI. 


aSiKias.  The  idea  of  falsehood  pertains  to  this  word,  throngh  the  Sept.,  Dent.,  xii. 
16,  false  -wituess  ;  Job  xiii.  4,  physicians  of  no  vahie.  With  a  deceitful  mammon.  Major. 
False  riches,  not  to  be  relied  on.  It  is  opposed  to  aAijecia,  in  Rom.  ii.  8.  Because 
ordinarily  obtained  dishonestly.  Euthymius,  Oosterzee.  Deceitful  and  transitory. 
KiUnoel,  Wieseler.  Conduct  springing  from  false  principles.  A  moral  condition, 
onJinarUy  intended.  Meyer.  Unrighteous  to  you,  who  are  betrayed  by  it.  Gerlack. 
Because  it  deceives  the  hope  reposed  in  its  promise.  Quod  si  dolosi  refulserit  spea 
nummi.  Persius. 

eVAt'injTe  —  singular  eKAiVrj.  When  it  has  failed.  Lachmann,  Tregelles,  Meyer. 
Present  eicAeiirij,  when  it  fails.  Tischendorf,  Oosterzee.  eKAtVijTe,  v/hen  ye  fail,  i.e.  when 
ye  die;  retained.  Preseott,  Wordsworth.  Euphemism.  Major.  Stewardship  finished 
by  death.  EUley.  After  your  discharge.  Campbell.  When  your  wealth  fails.  Grotiua. 
Like  a  thankful  guest.  Rise  cheerfully  from  life's  abundant  feast. 
"  Lusisti  satis,  edisti  satis,  atque  bibisti, 
Terapus  abire  tibi  est."        Hor.,  Epig.  ii. 

Se^amrai.  Impersonally.  Starcke.  Rosenmuller,  Havimond.  An  impersonal  plural. 
You  may  be  received.  A  reception  effected  by  benevolence.  Oosterzee.  Angels. 
Blackuxll,  Wolf.  Exclusively  to  the  Lord.  Sehultz,  Olshausen.  Make  friends  with 
God,  by  charity,  &a.  Kuinoel.  Glorified  saints.  Trench,  Stier  (verse  22).  Befriended 
poor,  aiding  the  j-ich  in  the  futui-e,  a  Rabbinical  idea.  Grotius,  Mead.  Deeds  of 
charity  and  mercy  are  to  be  our  spiritual  shrewdness,  by  which  we  may  turn  to 
our  account  the  uvjus't  mammon, — providing  ourselves  with  friends  out  of  it.  God 
lepays  in  their  name.  They  will  receive  us  there  with  joy,  if  gone  before.  Alford. 
Our  Lord  cautions  us  against  two  opposite  mistakes  about  money.  (1)  The  idolizing 
it,  as  if  it  was  a  good  in  itself.  (2)  The  svipposing  it  so  jirofane,  worldly,  unclean, 
that  it  cannot  be  employed  in  the  sen-ice  of  God.  W.  <(■  W.  Spirits  in  the  kingdom  of 
heaven,  JlatK  sxv.  34,  40.  Alford.  By  these  heaven-stored  treasures,  -John  Howard,.. 
Francke,  and  others,  made  a  "  perpetuum  hospitium,"  a  life-long  abode,  which  alone  the 
children  of  light  should  care  for.  Stier.     Future  kingdom  of  the  Messiah,  Meyer. 


10.  He  that  is  faithful  in  that  whi-ch  is  least  is  faithful  also  in  mjich  :  and  he  that  it 
unjust  in  the  least  is  unjust  also  ire  much. 

Faithful.     He  passes  from  the  prudence  which  the  steward  had,  to  the 

fidelity  which  he  had  not. 
Fidelity  to  God,  in  the  least,  always  has  in  it,  the  greatest. 
The  least  fault,  oft  leads  to  the  most  fatal  consequences. 
He  condescends  to  point  out  to  us  the  way  of  true  thrift. 
Those  securing  possessions  for  the  future,  alone  are  prudent. 
Tha-t  farmer  loves  not  his  corn,  refusing  to  plant  it,  for  an  hundred  fold. 
Unfaithfulness  diverts  God's  gifts,  from  their  proper  channel. 
He  that  buries  the  one  talent,  would  not  improve  five. 
Least.     The  Lord  here  casts  a  slight  upon  the  possessions  of  earth. 
But  their  right  use.  He  counts  an  earnest  of  future  hope. 


NOTES, 


cnAP,  XVI.] 


ON    ST.   LUKE. 


189 


MEMOltANDA. 


He  maj'  be  entrusted  witlnthat,  wliich  is  of  enduring  value. 

David,  as  an  under  shepherd,  was  found  faithful  in  the  least. 

Therefore  God  took  him  to  rule  the  flock  of  Israel. 

True  conscientiousness,  will  discipline  for  f^eatcr  things. 

Fidelity  in  great  things,  and  dishonesty  in  little  things,  hypocrisy. 

"  Straining  out  the  gnat  and  swallowing  the  camel,"  defines  a  Pharisee. 

Tloo  mites  well  laid  out,  will  gain  you  friends  in  eternity,   (Luke  xxi.  2,) 

when  the  millions  of  Croesus  are  forgotten. 
All  earth's  treasures,  are  turned  by  the  ungodly  into  the  "Zcast." 
The  use  men  make  of  the  trifling  possessions  of  earth,  shows  what  they 

would  do,  with  treasure  of  infinite  value. 
Fidelity  depends  not  on  the  amount  entrusted,  but  on  exercising  a  sacred 

responsibility. 
Unjust.     Applying  God's  property  to  our  own  use,  a  breach  of  trust. 
Parable  of  the  talents,  embraces  all  endowments. 
Here  it  is  money  alone,  whose  "  love  is  the  root  of  all  evih"     1.  Tim, 

vi.  10. 


€»  fXaxioTtii,  what  is  least;  for  such  is  all  earthly  substance,  when  compared  with 
heaTsnly  wealth,  which  is  fieyiaro? ;  and  the  use  we  make  of  our  earthly  substanca, 
which  is  loas.t,  is  our  trial  whether  we  are  fit  to  bo  possessed  of  what  is  gi-eatest,  the 
eternal  woalth  of  heaven.  Wordsworth. 


11.  If  therefore  ye  have  not  been  faithful   in  the  unrighteous  mammon,  who  will 
commit  to  your  trust  the  true  riches? 

Mammon.     In  this  world,  two  masters  claim  our  allegiance. 

The  commands  of  the  upstart  lord,  if  obeyed,  will  cause  those  of  God,  to 

be  slighted  and  despised. 
If  God  bid  us  gather,  during  the  harvest,  for  eternity.  Mammon  bids  us 

spend  all,  upon  our  presen-t  pleasures. 
Abraham,  Jacob,  and  Job,  though  rich,  were  servants  of  God. 
True  riches.     Naturally,  intrinsically,  and  really  true,  as  affirmed. 
Mammon  by  reason  of  its  perishable   nature,  can  never  be  true  riches,  to 

the  immortal  nature  of  man. 
AHrn,  earthly  goods,  can  never  be  really  personal  property. 
It  changes  owners  in  every  generation. 
Our  yery  homes  eject  us  as  tenants,  at  death. 


NOTES. 


MEMORANDA. 


140 


STrCjGESTIVE    COMMENTAKY 


[chap. 


Treasures  which  must  be  relinquished,  at  death,  prove  those  to  be  fools, 

who,  thought  them  true  riches. 
Mail  has  only  a  life  interest  in  his  property, 
uet  him  take   heed  not  to   give  more   for  a  life  interest  than   for  a 

ppi-petual  possession. 
He  a'.one  is  wise  who  regards  himself  as  a  steward  of  this  world's  goods 

and  not  as  an  owner. 


TO  aXrjflivbv.  "  Riches,"  not  in  the  original.  A  king  appointed  one  servant  over  his 
gold  treasures,  another  over  his  straw ;  the  latter's  honesty  being  suspected,  he  was 
angry  because  the  gold  had  not  been  trusted  to  him.  The  king  said,  "  Thou  fool,  if  thou 
couUl-est  not  be  trusted  wtth  straw,  how  can  any  one  trust  thee  with  gold  ?  "  quoted  by 
Trench. 


12.  And  if  ye  have  not  been  faithful  in  that  which  is  another  man's,  who  shall  give  you 
that  which  is  your  oivn  ? 

Ye  have  not.     Hitherto  hirelings  of   Cassar,  henceforth  stewards  of 

God. 
The  rewards  promised  to  virtue,  a  stimulus,  not  a  motive. 
Though   the    hypothesis   of  its   being  practised  for  its   oivn  sake,  is 

reasonable. 
Pious  endowments  at  the  approach  of  death  to  atone  for  past  remissness, 

have  no  sanction  here. 
Another  man's.    That  is,  God's.     He  is  the  real  Christian's  nominal 

owner. 
The  wealth  of  this  world,  is  forfeited  by  sin. 
Put  into  our  hands  not  as  depositaries  or  owners,  but  stewards. 
They  are  foreign  to  the  nature  and  interests  of  the  soul. 
The  title  of  these  things  is,  in  God,  and  we  are  His  tenants. 
Eternal  riches  become  ours  by  inheritance,  through  Christ. 
Let  no  one  use  another's  goods,  as  his  otcn. 

Your  ovm.     Inheritance  of  the  faithful  above,  tlicir  oion,  by  grace, 
[knowledge,  righteousness  and  holiness,  wasted  in  the  fall. 
By  a  sure  tenure,  an  everlasting  possession,  bestowed  in  Christ. 
If  one  embezzles,  who  will  trust  him  with  an  estate  in  perpetuity? 
Money  is  neither  to  be  idolized,  nor  despised. 


oAAoTptM.    TO  aAAoTpioi' and   orffkirepov.    Alienum  and  proprium  or  snum,  contnxsted 
by  several  Gr.  and  Lat.  authors,  Plato,     Nam  propriae  telluris  hernm  nnturii,  noqua 


NOTES. 


CHAP, 


XVI.] 


ON    ST.    LUKE. 


Ill 


Jllum  neo  me,  nee  qnemqnam  statnit.  Horace.  Originally  yonrs  in  the  counsel  of  Oud, 
to  be  yours  by  redemption.  Meyer,  "  Your  own."  According  to  that  ■which  is  apiMO 
priated  to  year  own  true  nature.  Meyer. 


13.  IT  ^0  servant  can  serve  two  masters  :  for  eithei  ne  will  luiie  the  one,  and  love  the 
other  ;  or  else  he  will  hold  to  the  one,  and  despise  the  other.  Ye  cannot  serve  Q,jd  and 
tnammon. 

Can  serve.    Be  entirely  at  the  command  of  two  masters. 
Worldliness,  hidden  under  the  garb  of  false  spirituality,  unmasked. 
It  means  to  dedicate  all  that  we  have,  and  are,  to  another. 
Masters.     Prince  of  this  world,  concealed  in  the  enticements  of  the 

creature. 
All  are  verily  idolaters,  who  serve  another,  besides  God. 
Such  duplicity,  of  life,  ever  springs  from  hyjiocrisy  of  heart. 
The  Pharisees  dreamed,  of  combining  the  service  of  heaven,  with  that  of 

earth. 
The  heart  and  life  fully  fixed  on  God,  subordinates  everything  else. 
Created  in  His  image,  the  heart  has  nnrcst,  until  it  reposes  in  Him. 
Samaria  anciently  professed  to  fear  the  Lord,  but  served  their  own  gods. 

2.  Kings  xvii.  28-29. 
"  Oh  house  of  Israel,  go  ye,  serve  ye  everyone  his  idols." 
"  But  pollute  ye  no  more  My  holy  name,  with  your  gifts."     Ezek.  xx.  39. 
The  idolatrous   Chemarimg    "  sware  by  the  Lord,  and  by  Malcham," 

i.e.  by  their  kmg,    Zeph.  1.  5. 
Hate.      Our  Saviour  exalts  this   simple  proverb,   into  i.n  important 

sermon. 
A  man  cannot  travel  north  and  south,  at  the  savie  time. 
This  worldling  makes  his  religion,  siibserve  his  secular  designs. 
Despise.     If  we  desjiise  Satan's  mastery,  we  soon  shall  reject  his  service. 
They  only  serve  Satan,  who  love  to  have  it  so. 
The  principle  is  true,  where  no  hostility  exists. 
Much  more  where  a  deadly  opposition  divides  the  masters. 
Cannot.     Seeking  heaven  in  the  world,  is  acting  contrary  to  sound 

reason. 
A  solemn  warning  against  any  attempt  at  compromise. 
The  Christian  must  live  above  the  world  while  living  in  the  world. 
A  double  minded  man,  through  his  duplicity,  fails  in  all.     Jas.  i.  8. 
He  traces  will-worship,  and  all  forms,  to  their  true  source,  self. 
Their  interests  so  diverse,  their  service  can  never  be  confounded. 
30 

NOTES, 


MEMORANDA, 


3IEMOBANDA. 


142 


SUGGESTIVE  COMIIENTAKY 


[chap.  XVI, 


3-od,  &c.     Proves  an  uncompromising  hostility  between  them. 

Mammon.     The  greatest  of  all  the  idols  of  earth. 

Tradition,  that  this  was  a  Syrian  god  of  riches,  historically  'ontnie. 

L.  This  is  the  idol  of  all  times.     2.  The  idol  of  all  nations.     3.  The  idol 

of  all  imrenewed  hearts.     4.  The  origin  of  all  idolatiy. 
The  first  and  last,  among  all  the  hidden  idols  of  God's  people. 
Sendee  of  Mammon  converts  the  service  of  God  into  a  lie. 
We  may  hate  but  cannot  cast  off  God's  authority. 
Pharisees  outwardly  served  God,  inwardly  Mammon. 
The  service  of  Christ  is  liberty. — "Thy  service  is  perfect  freedom." 


Sucrt  Kvpiois.  Chinese  have  their  saying:— "Lay  not  two  saddles  on  one  horae." 
A  true  subject  serves  not  two  sovereigns.  A  virtuous  woman  cannot  have  two  husbands. 
Trench,  lutcr^a-iri.  Will  love  but  little.  Meyer,  De  Wette.  This  and  aydirri  (love)  must 
hove  their  full  meaning,  and  not  be  interpreted  by  posthabere,  and  praefcrre.  Stier. 
Attend  to  the  one,  and  neglect  the  other.  Campbell. 


14.  Avd  the  Pharisees  also,  who  were  covetous,  heard  all  these  things :    and  thcp 
derided  hivi. 

Pharisees.     Luke  v.  17;  vi.  2.     See  Notes. 

Covetous.     Gr.  greedy  of  gain,  lovers  of  money. 

Making  Mammon  their  friend  instead  of  God. 

Regarding  worldly  wealth  and  glory  as  the  criterion  of  Divine  power. 

The  covetous  heart  hardened  is  hard  beyond  all  others. 

It  pre-eminently  extinguishes  all  faith  in  invisible  things. 

Christ  had  touched  their  Delilah,  their  darling  lust. 

Derided.     Gr.  sneered;  as  though  they  said,  "  Poor  creatures  like  you 

may  well  despise  riches." 
They  thought  themselves  so  wise  as  to  be  able  to  blend  the  service  of 

God  with  that  of  Mammon. 
His  words  jjressed  hard  upon  their  avarice. 
It  is  far  easier  to  ridicule  than  refute. 
Tlieir  wincing  the  best  evidence  of  the  Teacher's  power. 
Truth,  opposing  love  of  earthly  things,  treated  with  contempt. 
A  preacher,  striking  at  the  darling  passion,  unwillingly  heard, 
God  in  His  turn  will  laugh  at  those  who  now  deride  His  word.  Prov.  i.  26i 
Mockei-y  is  the  last  resort  of  those  silenced  by  argument. 
Men  hate  the  Ught  of  truth  when  their  deeds  are  evil. 


J^^OTES. 


XVI.J 


ON    ST.    LUKE. 


143 


"  I  am  a  reproacli  of  men,  and  dcspisrcl  of  the  people."     Psa.  xxii.  6. 

A  Bcoruer  lovetb  not  one  that  reproveth  hira.     Job.  xii.  4. 

"  I  am  in  derision  daily,  every  one  mocketh  me."     Jer.  xx.  7. 

Paul,  speaking  of  the  rcsun-ection,  was  mocked  by  the  Athenians.     Acts 

xvii.  32. 
"There  shall  come  scoffers  in  the  last  days,  walking   after  their  own 

lusts."     2.  Pet.  iii.  3. 
"  How  long  will  scorners  delight  in  scorning  ?  "     Prov.  i.  22. 


3IEMORANDA. 


<^iAopvupoi.— n-Aeowfia.      The  former  the  passive,  the  tatter  the  active,  sin.      The 
former  siNjks  to  retain,  the  latter  to  grasp.      It  is  joined  with  ipiraj.      While  </)i\<ipyvpoi 
on  the  other  hand  is    cautious,    and    consistent    with  an  outward  show  of  holinesn. 
TTKeovetia.  is  the  drawing  and  snatching  to  himself,  oil  the  sinner's  part,  every  kind  of 
good  out  of  himself.      It  is  the  lierce  and  ever  fiercer  longing  of  tlie  creature,  which  hna   I 
turned  away  from  God.      This  remorseless  desire  resembles  the  sieve  of  the  Dunaides,    i 
which  they  were  ever  filling,  but  might  never  fiU.      Having  abandoned  God,  by  a  just    | 
retribution,  it  is  abandoned  by  Him.  Trench's  Synonyms. 

ejefiuKT^pi^oi'.  Turned  up  their  nose,  sneered.  Campbell.  Used  by  the  LXX  for 
Hebrew  word  signifying  •'  laagh,"  Psa.  ii.  4.  Wordsworth.  Suspendere  omnia  naso. 
Horace.  Snuffed  at.  Bloomjield.  The  deep  solemnity  of  our  Lord  suppressed  audible 
insult.  Major,  Stier. 


15.  And  he  xnid  unto  them,  Ye  are  they  which  justify  yourselves  before  men;  but  God 
knou^eth  your  hearts :  for  that  which  is  highly  esteemed  among  men  is  abomination  in 
the  siffht  o/  Ood. 
Justify.     They   constantly   asserted    their    righteousness    before   tho 

people. 
They  made  an  ostentatious  display  of  pretended  goodness. 
The  lawyer  desired  to  justify  himself.     Luke  x.  29. 

The  young  ruler  said,  "  All  these  commands  have  I  kept  from  my  youth." 
No  one  can  justify  himself  before  God. 

However  daringly  we  boast,  "  Cxod  knoweth  our  heart."     Psa.  vii.  9. 
The  applause  of  the  world  is  his  main  spring  of  action. 
"  It  is  a  small  thing  that  I  should  be  judged  of  men."     1.  Cor.  iv.  3. 
Knoweth.     Fellow  creatures   deceived,  but  "I  the  Lord  search  the 

heart."     Jer.  xvii.  10. 
•'  Look  not  upon  his  countenance,  the  Lord  seeth  not  as  man  seeth." 

1.  Sam.  xvi.  7. 
Highly  esteemed.     Our  Lord's  words  express  "  that  u-hich  is  lofty.''* 
He  addressed  the  dominant  sect  among  the  Jews. 


NOTES, 


MEMORANDA. 


144 


SUGGESXn'^E    COMMENTABT 


[chap. 


Notorious  for  ambition,  self-rigLteousness,  vain-glorious  pride. 

They  fence  themselves  within  the  sanction  of  the  law. 

"  To  what  purpose  is  the  multitude  of  your  sacrifices  uuto  Me  ?  " 

"  Your  new  moons  and  yom-  appointed  feasts  My  soul  hateth."  Isa.  i.  14. 

"  The  wicked  blesseth  the  covetous,  whom  the  Lord  abhorreth."  Psa.  x,  3, 

Abomination.     Over  their  love  of  gold  they  cast  a  garment  of  zeal  for 

God. 
He   knoweth   that   you  are  alive  to  the  world  and  dead  to  God  and 

goocbiess. 
Therefore,  however  esteemed  among  men,  ye  are  an  abomination  before 

Him. 


Sixaiovvre^,  By  pretended  sanctity,  impose  on  others.  Kuinoel.  Effected  by  parade 
of  ceremonies.  Rosenmuller.  v\prj\ov,  '' Highly  esteemed^"  v!hichmagn\&e3.  Tyndale ; 
is  high.  Cod.  ;  exalted.  JVorton.  High,  lofty,  opposed  to  rajreivos.  Eom.  xii.  16.  Pride 
opposed  to  humility.  They  proudly  scorned  Jesus,  as  an  unauthorized  teacher  of  the 
Law.  SchUierma/'her.  /SSe'Airyjua,  AhominaHon,  iiora  ^S4ta- to  9.i\nk.  That  which  yoa 
worship — mammon,  is  abhorred  aa  a  false  god  by  the  Most  High.  For  irAeovef ia  ia 
»ii!aiA.oAttTp€ia,  Col.  iii.  5.  V/ordsworih. 


16.  Tlic  law  and  the  prophets  were  nntil  John  :  since  that  time  the  kingdom  of  Ood  it 
preached,  and  every  viati  presseth  into  it. 

Prophets.     God's  ambassadors  revealing  Hi-s  will.     Luke  i.  70.     See 

Notes. 
Until   John.    Thence  through  his   agency   began  the  free  preaching 

of  Messiah's  kingdpm. 
Every  man.     "  Then   drew  near  unto   Him   all  the  piiblicana   and 

sinners."     Luke  xv.  1. 
Every  used  as  a  universal  term ;  here,  a  great  number. 
Publicans    and   sinners    avail    themselves    of    the   oi^cn   ark  of  God'fl 

salvation. 
Pharis-ees  left  WTecks  of  obstinate  blindness  and  unbelief. 
Presseth.     With  holy  violence  or  agony.     Luke  xiii.  24. 
Publiciins  wrest  the  kingdom  from  the  Scribes  and  Pharisees. 
Eveiy  one  who  enters  it,  enters  hj  force.     Matt.  xi.  12. 
Those  unworthy  take  it  from  those  to  whom  it  seems  of  right  to  belong. 
As  Canaan  of  old  was  wrested  from  its  ancient  possessors. 
Pharisees,  in  their  privileges,  "  dwelt  carelessly,  after  the  manner  of  the 

Zidonians."     Judg.  xviii.  7. 


WOTES, 


CHAP.  XVI.j 


ON    ST.    LUKE. 


145 


Ancient  theocracy,  and  husks  of  Leviticul  forms,  wore  thoir  dory. 
Holy  violence  made  Jacob  wrestle  with  the  angel.     Goii.  xxxu.  'zi. 
Holy  violence  characteriz(;d  Christ  in  Getbscmane.     Luke  xxii.  4-1. 
We  must  be  thoroughly  in  earnest,  if  we  will  ever  reach  heaven. 
It  implies  that  there  are  great  obstacles  in  the  way. 


6  vdfxos.  The  Lord  taught  the  Pharisees,  that  their  day  was  passed.  Lange.  The 
Gospel  is  the  perfection  of  the  Law.  Word^ivorlh.  eKr]pv<T<rovro  supplied.  De  Wette, 
Ewald.  The  O.T.  dispensation  not  yet  abolished.  Ohhausen.  Supreme  selfishness  and 
Bensaality  are  here  condemned;   characteristics  of  the  Jews,  at  Jerusalem,  at  this  day. 

/Siaftrai.  Fiom  |3io,  violence.  Frequently  applied  to  usurpers.  Does  not  imply 
bow  great  the  number  was,  but  the  vianner  of  obtaining  admission.  "Xe  Pharisees 
strive  mightily  against  the  Kingdom  of  God.  Use  a  noble  violence  in  prayer,  anid 
strive  to  enter  into  it.  Ye,  in  scorn,  think  such  a  gospel,  and  such  a  kingdom,  only 
fit  for  publicans  and  harlots."  Stier.  It  implies  that  those  who  ought  to  have  opened 
the  door,  had  barred  it  against  the  many.  Aujjustinc.  Evei-y  one  breaketh  in  by  force. 
Beza.    Commits  violenoe.  Vulgate.    Violence,  that  is,  persecutes  it.  Lighl/oot. 


17.  And  it  is  easier  for  heaven  and  earth  to  pass,  than  one  tittle  of  the  law  to  fail. 

Heaven  and  earth..  A  Hebraism  for  "  the  worU ;  "  a  proverbial  ex- 
pression. 

The  dangerous  impression  of  the  Pharisees  was,  that  a  change  of  tre- 
stitution  would  also  change  morsil  princijiles. 

The  frame  of  nature  a  standing  emblem  of  immutability. 

The  changes  of  the  imiverse  are  entirely  left  out  of  view. 

The  whole  drift  requires  an  absolute  assertion  of  immutability. 

Pharisees  hoped  to  be  delivered  from  the  ceremonial  law. 

The  ceremonial  law  a  temporary  form  of  the  law,  not  the  law  itself. 

Pass.     Christ  came  to  destroy  nothing  but  sin ;  holiness  is  immortal. 

Earth  and  sense  are  transient,  only  a  likeness  ;  heaven  is  reality. 

"  The  grass  withereth  and  the  flower  fadeth."  Jas.  i.  11.  1.  Pet.  i.  24. 
.  All  is  transient  but  God  and  His  promises. 

Our  Saviour  refers  to  the  eternal  principles  of  laic. 

Pai;l  to  the  form  or  scaffolding,  the  external  restraints. 

Tittle.     A  little  "do(  "  inserted  in  the  smallest  Hebrew  letter — %ota. 

The  immutability  of  the  Divine  Word  yields  as  much  comfort  to  the 
righteous  as  it  frfves  despair  to  the  wicked. 

liavsr.     Christ's  appearance  was  its  fulfilment. 

His  life  carried  it  out,  His  church  is  still  developing  it. 


MEMORANDA. 


NOTES, 


ME3IORANDA. 


146 


SUGGESTIVE    COMMENTARY 


[chap.  XVI. 


The  I'1-w.  in  its  essence,  is  eternal — a  reflection  of  its  Author. 

Christ  has  fultilled  the  law  by  His  obedience  and  suffering. 

A  carnal  observance  of  the  law  may  be  its  virtual  abrogation. 

Under  the  guise  of  allegiance  hypocrites  rebel  against  its  authority. 

There  is  a  Divine  grandeur  in  angelic  free  obedience  to  the  law. 

"  Tlie  law  of  the  Lord  is  perfect,  converting  the  soul."     Psa.  xix.  7. 

"  The  law  is  holy,  and  the  commandment  holy,  just,  and  good."     Bom. 

vii.  12. 
Fail.     God  would  rather  destroy  the  universe  than  one  tittle  of  His 

law  vanish. 
"While  Pharisees  held  up  the  law  to  confront  Jesus  it  would  inevitably, 

righteously,  and  eternally  condemn  themselves. 


TTapeXB^lu,  Go  by,  become  invisible,  and  by  implication,  cease  to  be.  Alexander. 
KepaCav  (tittle).  Keference  to  the  apex  of  a  Hebrew  letter,  or  little  hora.  Implies  never. 
Calvin,  Luther,  Zinnple.  As  the  heavens  and  earth  were  regarded  as  everlasting — The 
end  of  the  world.  Paulus,  Tholuck.  vdjuou.  Summum  jus,  surama  injuria,  realizes  the 
sad  imperfection  of  human  legislation.  Stier. 

■neaelv,  Sianijrmv ;  Josh.  xxi.  45,  there  failed  not.  Since  the  universe  shall  one  day 
be  destroyed,  it  cannot  mean  that  the  law  will  then  be  nullified.  These  changes  are 
left  entirely  out  of  view.  Quid,  si  redeo,  ad  illos,  qui  aiunt  (ji/i'ii  si  «u;jc  coelum  ruat. 
Terence,  Major. 


18.  Whosoever  putteth  away  his  wife,  and  marrieth  another, covimitteth  adultery  :  and 
whosoever  marrieth  her  that  is  put  away  from  her  liusband  committeth  adultery. 

Whosoever.     Sanhedrim  had  lately  receded  from  the  high  standard  of 

God's  law. 
They  had  tolerated  the  scandal  oi  Herod's  marriage  with  his  brother's 

wife. 
This  solemn  sanction  renders  the  marriage  relation  indissoluble.     Matt. 

v.  32. 
Divorce  not  a  relative  good  biit  a  necessary  evil. 

Putteth.     Divorce  then  and  now  most  shamefully  abused  in  Jerusalem. 
Polygamy,  though  esteemed  lawful,  was  then  in  disuse. 
The  great  lawgiver  of  the  church  renewed  the  law  of  marriage. 
Marrieth.     Marriage  is  an  institution  of  God,  a  basis  of  the  family. 
Typifying  the  union  between  the  Lord  and  His  Church.     Epii.  v.  25. 
Christianity  elevates  woman  to  her  primitive  rights. 
Chiist  is  the  Founder  of  the  Christian  family.     Psa.  Ixviii.  6. 


NOTES. 


CHAP.  XVI.] 


ON    ST.   LUKE. 


147 


Husband  and  wife  should  bo  one  in  licart  as  well  as  in  flesh. 
Many  enter  the  state  without  God,  and  against  His  will. 
Marriage,  not  celibacy,  received  Christ's  sanction.     John  ii.  1. 
Adultery.    Sin  has  deranged  marriage  among  other  ordmauces  of  God. 


ira5.  Cancelled.  Griesbach,  Lachtnann,  TUchendorf ;  retained.  Alford,  Wordsworth. 
o  airoAvuii/.  Luke  seems  studiously  to  use  a  word  which  ancient  Greek  writers  did  not 
apply  to  divorce  ;  they  called  it  ano-rrifjineiv  ywaiKa.  Wi^nls^oorth.  Allusion  to  the 
adultery  of  Herod  and  Antipas,  sanctioned  by  the  Pharisees.  TerliiUian,  Meyer.  The 
epuitual  adultery  of  the  Jewi.sh  nation.  Olshaw^cii.  Indirect  reference  to  Herod's  sin. 
Stier.  "Adultery."  Believers  do  not  veguiate  their  marriage  relation  by  caprice.  They 
do  not  ask  divorce  at  every  gust  of  passion,  as  one  does  not  amputate  a  linib,  because  it 
is  convulsed  with  pain.  Aiuiitstine.  A  husband  or  wife,  guilty  of  adultery,  ceases  to  be 
each;  hence  he  does  not  put  away  a  wife,  but  the  adulteress.  De  Wclte. 


19.  IT  There  was  a  certain  rich  man,  which  was  clotiied  in  purple  and  fine  linen,  and 
fared  sumptuously  every  day  : 

There  was.      Many  commentators  think  this  part  of  the  Gospel  real 

history. 
Chief  grounds — the  absence  of  our  Lord's  declaration  that  it  is  a  parable 

and  mention  of  the  name  of  the  poor  man. 
Others  amongst  the  early  winters  regard  it  as  a  genuine  parable. 
Others  think  it  of  a  mixed  character ;  partly  history,  partly  parable. 
However  it  may  be  viewed  the  great  truths  disclosed  remain  the  same. 
Rich.  man.     Evidently  one  who  had  made  no  friends  with  the  un- 
righteous mammon. 
Lived  as  though  there  were  no  spiritual  nature  in  man,  and  no  heaven  or 

hell. 
It  is  not  said  he  had  acquired  his  wealth  by  extortion,  or  that  he  was 

a  miser. 
His  was  the  iniquity  of  Sodom,  pride,  fullness  of  bread  and  idleness, 

Ezek.  xvi.  49. 
Clothed.     Gr.  habitualhj,  not  thus  arrayed  on  some  high-day  merely. 
It  was  his  ordinary  apparel  of  pride  and  luxury,  indicating  his  love  of 

pomp  and  splendor. 
He  exhibits  his  costly  dress  like  Ahasuerus  of  old.     Esth.  viii.  15. 
Purple'.     Originally   dress    of   kings,  common  to   the  nobility  in  our 

Saviour's  day. 
Although  ivlute  was  the  usual  royal  color  at  that  time.     Luke  xii.  27. 

JSrOTES. 


MEMORAKT>A. 


MEBIORANDA. 


148 


SUGGESTIVE    COMMENTARY 


[chap.  XVI. 


It  was  mentioned  by  Moses,  similar  to  scarlet  or  crimson. 

The  curtains  of  the  Tabernacle.  Ex.  xxvi.  1.  The  priest's  ephod. 
Ex.  xxviii.  5. 

Obtained  from  a  fish,  j'ieldin?  but  a  few  drops  of  the  precious  dye. 

Silk  and  woollen  garments  were  thus  dyed. 

Nero  punished  any  subject  with  death  who  should  wear  it. 

Babylonians  clothed  their  idols  in  robes  of  purple. 

A  purple  robe  was  given  by  Ahasuerus  to  Mordecai.     Esth.  viii.  15. 

Another  was  given  by  Belshazzar  to  Daniel.     Dan.  v.  7. 

The  Lord  here  grasps  covetousness  and  worldliness  by  the  root. 

A  godless  and  loveless  self-seeking  ruins  myriads. 

Saying  in  heart  and  acting  in  life,  "  there  is  no  God."     Psa.  xiv.  1. 

Fine  linen.  Distinct  from  silk.  Eev.  xviii.  12.  Sold  for  its  weight  in  gold. 

Egyptian  linen  celebrated  before  Abraham's  time.     Ezek.  xxvii.  7. 

Mummy  linen  has  270  threads  double  warp,  170  woof,  per  inch. 

Linen  garments  peculiar  to  females,  hence  effeminate. 

One  denotes  Syrian  upper,  ihe  latter  Egyptian  under  gai-mcnts. 

Eich  men  may  be  poor:  1,  in  true  joy;  2,  in  sympathising  love;  3,  in 
well-founded  hope ;  4,  in  eternal  consolation. 

A  luxurious  life  hardens,  not  softens  the  heart. 

He  forgat  how  many  beggars  this  sumptuous  array  would  clothe. 

He  splendidly  enjoyed  his  substance,  as  no  viiser  does. 

His  open  house  welcomed  epicurean  guests  around  his  table. 

He  is  not  charged  with  injustice  or  blasphemy. 

He  glitters  day  by  day  in  royal  magnificence,  as  though  it  would  never  end. 

People  deem  him  fortunate,  and  many  envy  his  circumstances. 

Sumptuously.  Gr.  rejoiced  or  feasted  splendidly,  called  "  the  rich 
glutton.^' 

"  They  lie  upon  beds  of  ivory,  and  stretch  themselves  upon  couches." 

"  Chant  to  the  sound  of  the  viol,  drink  wine  in  bovv^ls." 

"  Cut  are  not  grieved  for  the  affliction  of  Joseph."     Amos  vi.  1-6. 

Parable  applies  to  those  who  earnestly  tvish  to  live  luxuriantly. 

His  only  crime  seems  to  have  been  that  he  lived  for  himself,  and  this  in- 
cluded all. 

It  is  not  the  possessor  of  riches  who  cannot  enter  the  Kingdom  of  Heaven, 
but  rather  he  who  is  j)ussessed  by  riches.  Augustine. 

The  man  who  does  not  hold  them,  but  whom  they  hold  and  bind  down 
to  earth. 


Ti-sfiv.     Our  Lord  returns  to  tho  subject  of  wcallli,  and  dunger  of  abusiug  it.  Bosen- 
mullcr.      "Rich  inaii."     Friars,  at  this  day,  sihow  the  rich  man's  house,  in  Jerusaiem. 


NOTIuS. 


XVI.] 


ON    ST.    LUKE. 


M9 


Parable  directed  against  the  Sadduceea,  who  were  chaiactcrizod  by  selfi'^hnoRS,  and  hard 
beartedness.  Poverty,  an  evidence  of  the  displeasure  of  God,  formed  a  part  of  their 
creed.  Mo^ihcim.  Pharisees,  ■n-ho.-.o  sin  wa.3  an  undue  gathcrinf;,  rather  than  an  ximlv.e 
spending,  growing  out  of  the  same  evil  root.  The  fearful  consequences  of  unbelief,  and 
the  foolish  sotting  of  the  heart  on  this  world,  result  in  refusing  credence  to  the  invisible 
■world.  Trench.  The  future  relations  of  Jew  and  Gentile  are  here  set  forth.  DivC",  the 
Jew,  clothed  in  the  purple  and  fine  linen  of  the  priest,  refuses  to  impart  blessings  to  the 
Gentiles,  the  miserable  Lazarus,  lying  at  his  gate.  The  Pharisees,  Jewish  representa- 
tives, admonished  that  these  things  must  come  to  an  end.  Both  are  to  die.  Believing 
Gentiles,  Lazarus,  are  to  bo  brought  by  messengers  of  the  now  covenant,  into  the 
consolations  of  the  Gospel.  But  the  Jews  having  forfeited  all  their  privileges,  will  find 
themselves  exiled  from  God.  Thnnphylact. 

"Rich  man."  A  representative  of  the  house  of  Herod;  Lazanis,  John  Baptist.  Ter- 
tullian,  Schleiermacher.  Jewish  nation,  and  Jesus  Christ.  Vitrintja.  Five  brethren, 
Babylonish  Jews.  Dogs  licking,  Gentiles  converted.  Viiruujn.  Itich  and  poor  rewarded 
and  punished  as  such.  De  Wette.  Pleasure-seeking  world  compared  with  the  pious, 
who  have  not  v.-here  to  lay  thoir  hsiui.  Ohhausen.  A  parallel  only.  Theophylact.  Con- 
ceahnent  of  name,  a  sign  of  his  rejection.  Eiithymius.  A  true  history.  Ircnaus ;  founded 
on  partial  fact.  Grotius  ;  a  Sadducee.  Wetstein  ;  a  parable.  Boseiimiilh'r. 

TTOfKpvpat'.  English,  porphyry.  Courtiers  v,-ere  called  "purple-clad."  Horace.  This 
Bhell-fish  was  discovered  by  the  Tyrian  Hercules,  who  found  his  dog's  mouth  stained 
•with  a  beautiful  color.  The  master  tried  its  properties  on  wool,  and  gave  a  specimen  to 
the  king  of  Tyre.    Purpureus,  beautiful.  Geor.  i. 

^^  Fine  linen."  He  is  not  punished  for  his  wealth,  hut  for  hl^  at Jielsm !  He  even 
eonfesses,  in  his  prayer  to  Abraham,  that  he  had  not  behoved  in  Moses.  "  Siimptuousl;/." 
Enjoyed  himself  sumptuously.  -IZ/orc?.  Literally,  glad-minded.  Implying  that  he  made 
merry  wich  his  companions.  Stier,  Wakefield. 


20.  Jnd  there  was  a  certain  beggar  named  La'sarus,  which  ioa.1  laid  at  his  gatc,fuU  of 
eoree. 

Beggar.     Let  us  not  malign  providence  on  this  account. 

We  know  not  what  ministrations  of  angels,  the  poor  may  enjoy. 

Nor  what  seasons  of  nearness  to  their  Gocl. 

Nor  what  "  songs  in  the  night  He  givcth."     Eev.  xiv.  3. 

•'  The  poor  shall  never  cease  ovat  of  the  land."     Dent.  xv.  11. 

Poverty,  resulting  from  profligacy,  is  a  punishment  for  past  sin. 

Spiritual  training  of  the  righteous  poor  is  in  the  way  of  mercy. 

Though  he  could  scarcely  obtain  crumbs,  he  had  the  bread  of  life. 

Outward  appearances  no  criterion  of  a  man's  well  being. 

•'  No  man  knoweth,  either  love  or  hatred,  by  all  before  him."     Ecd. 

ix.  1. 
"  Sorrowful  may  rejoice,  having  nothing,  yet  possessing   all  things." 

2.  Cor.  vi.  10. 
liazarus.     "Help  of  God,"  only  proper  name,  in  the  parables. 


3IE3IOBANDA, 


NOTES, 


3IE3IORAA  DA. 


150 


SUGGESTrV'E-   COMMENTAKY 


[chap.  XVI. 


Psa. 


Eccl. 


Lazar,  iu  all  modeni  languages,  proves  impression,  this  parable  has  made 

upon  the  world. 
Does  he  not  seem  to  be  quoting  from  that  Book,  where  the  poor  man's 

name  was  found? 
But  the  rich  man's  name  blotted  out,  he  is  nameless  in  eternity. 
While  the  righteous  are  had  in  everlasting  remembrance,  the  name  of 

the  wicked  shall  rot.     Prov.  x.  7. 
"  His  remembrance  shall  perish  from  the  earth."     Job  xviii.  17. 
♦  Thou  hast  put  away  the  name  of  the  wicked  for  ever  and  ever." 

ix.  5. 
"  I  saw  the  wicked  buried  and  they  were  forgotten  in  the  city." 

viii.  10. 
Xiaid.     Gr.  habitually  cast  down,  on  purpose  to  get  alms. 
"  A  certain  lame  man  was  laid  at  tha  gate  of  the  temple."     Acts  iii.  2. 
Carried  thither  by  his  friends,  himself  helpless. 
Beggars  often  sat  near  the  porch  of  the  wealthy. 
Not  only  to  excite  the  charity  of  the  inmates,  but  wealthy  visitors. 
Gate.     Luke  xiii.  25.      Gates  in  the  East,  the  strongest  portions  of  the 

mansion. 
Made  of  iron,  brass,  stone  and  wood. 
"  Gates  of  pearls,"  belonging  to  the  "  Golden  City."     Isa.  liv.  12.     Kev. 

xxi.  21. 
The  word  implies  Dives'  mansion,  was  of  palatial  character. 
Dives  could  not  plead  ignorance,  of  this  man's  misery. 
Why  had  he  leisure  given,  if  not  to  search  out  the  misery  around  him  ? 
The  people  pacified  their  conscience,  by  placing  him  at  the  rich  man's 

gate. 
Lying  in  the  dust,  before  the  door  of  festal  comiviality,  was  his  dwelling. 
Diseases,  which  he  cannot  hide,  are  his  only  covering. 
A  craving  for  crumbs,  never  fully  satisfied,  his  only  banquet. 
Naked,  forsaken,  outcast,  and  hungiy. 

This  paints  his  outward  condition,  but  not  his  frame  of  mind. 
Before  men,  he  is  helpless,  but  God  is  his  help. 
He  sees  afar  oS  the  table,  to  which  he  is  never  invited. 
Uncertain  whether  any  crumbs  fell  from  that  table,  for  him. 


TTTtuxos  is  translated  poo?-,  31  out  of  32  places.  Se.  Particle  omitted,  But  thorn  waa, 
ic.  Brown,  -^i/ and  6s,  cancelled.  Griesbach,  Laclimann,  TischeiiaoTj.  "  V^naariis,"— 
"  Ihlp  in  God,"  Heb.  Eleazar.  Deus  auxilium.  Lightfoot,  Meyer.  Chosen  with 
isfcieaeo   to  the  brother  of  Mary.   Wieseler,  Oosterzee.      Forsaken.  OUhausen,  Baunv- 


NOTES. 


CHAP.  XYI.] 


ON    ST.    LUKE. 


151 


garten,  Lanpe.    Refers  to  John  Baptist.  Schhiermacher.     Tlia  name  proves  it  a  history. 
Itoos,  Calvin.    Historical  clmractcr  denied.  OUIimuien,  Wolf. 

€^t'PAj)To.     Was  lying.  Bcngel;    or  had  been  laid  by  others.  FauMet,  Wordsworth. 
"  Gate."    For  the  sake  of  the  crumbs.  Stier,  Meyer. 


21.  And  desiring  to  be  fed  with  tly.  crumbs  which  fell  from  therich  man'i  tabU :  more- 
over  the  dogs  came  and  licked  his  sores. 

Desiring,  to  be  fed,  but  some  think  in  vain. 

Hi3  desire  was  modest,  lie  was  content  with  little. 

He  might  have  raged  and  "  blasphemed  in  his  heart."     Eev.  xvi.  9-10. 

But  calm,  patient,  serene  faith  in  God  implied. 

He  did  not  envy  or  condemn  the  rich  man  before  him. 

He  did  not  murmur  against  Providence  as  unequal. 

He  was  content  to  eat  with  the  dogs  as  his  companions. 

The  essential  glory  and  grandeur  ot  his  character  was  moral. 

His  profound  distress  made  death  welcome. 

Yet  he  had  less  confidence  in  reaching  heaven  than  Dives  in  his  blind 

pride. 
Crumbs.     He  did  not  receive  sufficient  to  satisfj'  his  hunger. 
The  rich  man  must  have  seen  him,  but  with  absolute  indifference. 
In  hell  it  was  brought  to  his  remembrance. 
Full  of  himself,  he  troubled  himself  about  no  one  else. 
He  certainly  did  not  hiviself  send  him  the  crumbs. 
He  did  not  command  the  offensive  s  ght  to  be  removed. 
Nothing  disturbed  the  hard  heart,  covered  with  purple  and  fine  linen. 
It  was  loarmcd  indeed  with  wine,  but  cold  to  all  sympathy. 
The  servants  secretly  may  have  thrown  him  the  scanty  crambs. 
The  meanest  kennel  of  their  master  was  too  good  for  the  dying  saint. 
Shut  out  of  society  with  the  brutes  he  laid  claim  to  their  portion. 
Disproves  the  Pharisaic  doctrine,  "  A  sufferer  can  never  be  one  fearing 

God." 
Though  he  scarcely  had  crumbs  he  feasted  on  "angels'  food."     Psa. 

Ixxviii.  25. 
Though  a  beggar  he  was  rich  in  grace. 

Though  in  rags  he  was  clothed  in  the  garments  of  salvation. 
Though  his  body  was  sick  his  soul  was  in  health. 
Dogs.     Contrast  with  angels  in  verse  22. 
Denotes  the  entire  abandonment  of  him  by  man. 
Some  make  them  exasperate  his  pain  and  aggravate  his  misery. 


NOTES. 


3IEMORANT>A. 


ME3IOBANDA. 


Ui 


SUGGESTIVE    COMMENTARY 


[chap.  XVI. 


Anciently,  a  medicinal  virtue  attributed  to  tlie  tongnc  of  a  dog. 

It  is  mentioned  to  enhance  the  cruel  neglect  of  Dives. 

A  Dives  may  be  found  in  oui"  days  wlio  fattens  hoises  and  dogs  but 

neglects  the  poor. 
Dogs  thus  put  to  shame  men,  abandoning  hini  in  his  miseiy. 
Not  the  unowned  myriads  of  hungry  dogs  of  the  East.     Psa.  lix.  6. 
He  who  sent  ravens  to  Elijah  sent  them  to  His  poor  servant. 
Because  there  were  none  to  bind  up  his  wounds. 
More  full  of  sympathy  than  their  hard-hearted  master. 
Their  half  friendly,  half  instinctive  good  will,  shines  forth. 
Mohammedans  call  Christians  "  dogs,"  by  way  of  sujjreme  contempt. 
Sores.     There  were  no  hospitals  or  asylums  in  those  days. 
Paganism  had  millions  for  superstition  but  nothing  for  charity. 
The  purple  vestments  of  Dives  contrast  with  the  rags  of  Lazarus. 
The  sumptuous  fare  of  the  one  contrasts  with  the  crumbs  of  the  other. 
The  numerous  attendants  of  the  one  contrast  with  the  dogs  of  the  other. 
The  health  of  the  one  contrasts  with  the  foul  disease  of  the  other. 


This  parable  is  not  so  much  designed  to  condemn  vices  as  to  censure  the  absence  of 
virtues.  "  It  is  designed  to  shew  the  danger  of  li\'ing  in  the  neglect  of  duties,  though 
not  chargeable  with  tlie  commission  of  crimes ;  and  particularly  the  danger  of  considering 
the  gifts  of  Providence  as  our  own  propcrtj',  and  not  as  a  trust  from  our  Creator,  to  be 
employed  in  His  service,  and  for  which  we  ar«  accountable  to  Him."  Campbell. 

"  If  Christianity,"  says  A,  Clarke,  "  only  required  men  to  live  without  gross  outward 
Bin,  Paganism  could  furnish  us  with  many  bright  examples  of  this  sort.  But  the  religion 
of  Christ  requires  a  conformity,  not  only  in  a  man's  conduct,  to  the  principles  of  the 
gospel,  but  also  a  conformity  in  his  heart  to  the  spirit  and  mind  of  Chi"ist.  Hence  the 
solemn  duty  of  Christian  benevolence." 

eTTiSvu-wi/.  Many  MSS.  add  xa  'ouJeis  eSi'Sov  avrw.  Lool;ed  for,  and  willingly  took 
them.  He  pined  in  vain  for  a  crumb.  Neander.  He  received  them.  Stier.  Being  con- 
tented or  reckoning_  it  a  great  matter.  Lycias.  Orat  24.  (Sept.  Isa.  Iviii.  2).  Being 
delighted,  glad  to  be  fed.  Eisner,  Campbell,  Major.  Desiring,  but  denied  them.  Grotiiis, 
Bengel,  Meyer,  Brown,  Trench.  Gladly  fed.  Alford,  W.  <t  W.  airb  rmv  \liiximv  T(ii» 
inserted  from  Matt.  xv.  27.  Alford.  Not  crumbs,  but  scraps,  which  chanced  to  be  sent 
from  the  table. 

aAAot  Kol,  Usually  intensifies  the  word  which  follows.  This  proves  the  dogs  came 
■with  desire,  rather  than  friendship.  Erasmus,  Beza,  Calvin.  "Dogs,"  refers  to  their 
greediness,  not  sjTnpathy.  In  the  O.T.  a  character  exclusively  evil.  Bengel,  Olsliausen. 
That  the  increase  of  pain  was  not  intended,  is  seen  by  the  decisive  akKa  icat.  Stier. 
The  wretched  competitors  of  the  helpless  man,  for  the  crumbs.  Lange.  "  Came."  Not 
coming  for  Lazarus'  sake,  but  for  their  own,  as  to  a  carcass.  Their  saliva  impart* 
relief  to  a  slight  wound,  but  exasperates  ulcers.  Bengel,  "  Licked."  In  pity.  Alford, 
Stier, 


NOTES. 


CHAP.  XVI.] 


OX    ST.    LUKE. 


153 


22.  And  it  came  to  pass,  that  the  beooar  died,  ami  was  carried  by  tlie  angeU  into 
Abraham's  hosom  :   the  rich  man  ahu  died,  and  was  hurled; 

Came   to  pass.       This   trivial   formula,   reverses  their  position  fci 

eternity. 
Into   this  gi-eat  -world    of    confusion,    heaven   and    hell,   enter  daily, 

^ln•noti(■.ed. 
Beggar.     Christianity  feeds  her  poor,  -n-hile  heathenism  has  asylums 

for  brutes. 
Nothing  was  said  of  La7;arus'  faith  or  patience. 
His  poverty  never  vrould  have  brought  him  to  Abraham's  bosom. 
Bodily  suffering  however  great,  never  of  itself  Tpro6.t^  the  soul. 
Impenitence  and  unbelief  will  shut  out  any  beggar  from  heaven. 
Abraham,  into  whose  bosom  Lazarus  was  carried,  was  rich  in  flocks  and 

herds. 
Died.     We  rejoice  in  this,  as  the  end  of  all  his  trial  and  need. 
His  sorrow  and  tribulation  came  to  a  joyful  end. 
He  felt  the  embracing  arms  of  rejoicing  angels. 
Nothing  is  said  of  the  burial  of  the  beggar. 
Society  is  too  often  glad  to  be  rid  of  those,  it  styles,  burdens. 
Lazarus  is  soon  delivered  from  his  earthly  miseiy. 
This  beggar's  plea,  may  have  been  Divc.s'  last  call. 
Neglect  of  him,  the  last  drop,  that  filled  the  cup  of  his  guilt. 
Entertaining  him,  he  might  have  "  unawares  entertained  angels." 
The  bitterness  of  his  death,  under  a  silken  covering,  is  veiled. 
No  word  of  the  deep  remorse,  which  wrung  his  departing  spuit. 
Death  is  aclmowledgcd  by  all,  but  realized  by  few  or  none. 
Carried.     Gr.  tenderly,  no  more  rude  insults  of  men  or  brutes. 
From  a  place,  in  which  he  was  a  stranger,  to  his  own  country. 
Angels.     Luke  i.  11.    Not  one,  but  many,  are  eager  to  share  the  honor. 
Ministering  spirits,  waiting  permission  gladly  bear  him  on  high.     Luke 

XV.  10.     Heb.  i.  14. 
Sublimely  recognizing  him  as  a  child  of  God,  redeemed  and  glorious. 
He  had  no  brother  upon  earth,  like  Dives,  to  bury  him. 
Dogs  give  place  to  holy  angels,  who  had  rejoiced  over  his  repentance. 
The  forsaken  one  is  now  carried  carefully  and  tenderly,  with  high  honor. 
One  an"el  might  have  sufficed,  but  many  come  to  bring  him  out  of  hia 

prison. 
They  were  not  ashamed  of  his  rags  and  sores. 

Amasis  of  E"-ypt  had  ln:ig?  t)  draw  his  chariot,  but  no  honor  like  this. 
Christians  are  too  prone  to  judge  by  outward  appearance. 
We  are  prone  to  gaze  at  the  chariot  and  not  at  the  man. 

NOTES, 


MEMORANDA. 


MEBIOBANJDA, 


154 


SUGGESTIVE    COMMENTAKY 


[chap.  XVI. 


Saints'  deatli-beds  sometimes  irradiated  by  angels'  visits. 

Angels  took  hold  of  the  table  of  the  covenant,  when  a  good  man  died. 

Rahhis. 
Slighty  change. — A  few  moments  before,  he  had  only  dogs,  as  friends. 
Abraham's.      Luke  i.  55.     Believers  not  homeless  wanderers,  between 

death  and  resurrection.     Phil.  i.  23. 
Bosom.     Refers  to  the  ordinary  posture  at  an  ancient  banquet.      Luio 

vii.  36.     John  xiii.  23. 
To  a  Jew  the  chief  place  of  honor  and  felicity  in  Paradise. 
The  true  son  and  heir,  and  sharer  in  his  inheritance. 
FoT  this  the  sons  of  Zebedee  asked  the  Saviour.     Matt.  xx.  23. 
The  outcast  has  the  most  exalted  ministrj',  and  fellowship. 
Communion  with  all  the  princes  of  God,  of  whom  Israel  boasted. 
Rich  saints  and  poor  meet  in  heaven. 
He  was  among  the  dogs  on  earth,  but  now  with  patriarchs  and  prophets, 

with  angels  and  with  God. 
Died.     Friends,  physicians,  treasures,  cannot  detain  the  fleeting  spirit. 
"  There  is  no  discharge  in  that  war."     Eccl.  viii.  8. 
With  equal  step,  impartial  fate  knocks  at  the  cottage  and  the  palace  gate. 
The  rich  man  was  unconscious  of  his  weeping  friends. 
Buried.     Ancient  usages  in  burials.     Luke  vii.  12.     See  Notes. 
We  may  infer  a  splendid  funeral,  and  world's  approved  pomps. 
Doubtless  a  becoming  monument  marked  the  place  of  his  rest. 
But  it  is  a  rebuke  solemn  and  sad  upon  what  follows. 
The  flattering  epitaph,  too  often  a  mockery  of  a  ruined  soul. 
"  One  dies  in  his  full  strength,  being  wholly  at  ease  and  quiet.''     Job 

xxi.  23. 
"  Another  dieth  in  the  bitterness  of  his  so«l."     Job.  xxi.  25. 
"  The  saints  enter  into  peace  and  walk  in  their  uprightness."  Isa.  Ivii.  2. 
The  rich  man's  "glory  did  not  descend  after  him."     Psa.  xlix.  17. 
His  sumptuous  fare  was  ended  for  ever. 
This  forms  the  conclusion  of  the  "  good  things." 
No  attendant  angels,  but  alas,  demons  hurried  him  away. 
Funereal  splendor  vainly  conceals  his  equali-tij  with  the  beggar,  in  death. 
Had  funeral  oration  been  in  vogue,  his  praise  would  have  been  told. 
Hun-ied  away  with  festal  flattery  and  falsehood  in  his  ears. 
There  remains  nothing  of  him  upon  earth,  save,   '•  There  was  a  certain 

rich  man." 
[s  his  history  ended,  when  we  read,  he  died? 
As  in  relation  to  his  dying,  aiid  being  buried,  so  now  there  follows  yet 

one  more  direful  ''And." 


NOTES, 


CHAP.  XVI.] 


ON    ST.    LUKE. 


155 


Awaking  results,  in  consciousness,  in  individuality,  and  in  momory. 
Now  cease  for  ever,  delusive  joys,  mysterious  trials  of  the  pious,  and 

the  work  of  grace. 
Now  begin,    siu-prising    meetings,    righteous    retribution,   and    eternal 

separation. 
Kemember  the  world's  pleasures,  pomps,  and  rent-roll  avert  not  death  : 

for  He   comes  alike   to  the  mud-walled  cot,   and  to  the  turreted 

castle — 
There  is  wisdom  therefore  in  the  oriental  proverb,  and  he  is  wise  who 

profits  thereby. 
"  To  day  we  visit  the  Tomb  of  our  friends,  to  morrow  friends  will  visit 

ours.'' 


a7ro0ave~v.  Jews  believed  angels  carried  the  righteous  into  paradise.  Lifjliffoot. 
Greeks  and  Romans  assigned  this  to  Mercury.  TrofxTrato?  \livx<'^yoiy~o<;.  Tu  pias  laetis 
unimas  reponis  sedibus.  Horace,  Becker's  Char.  tttuix'"'-  From  miatraia,  to  crouch. 
Beggars  in  the  Ea^t,  crawl  upon  the  earth,  like  dogs.  "  Carried."  Greeks  assign  guides 
to  souls  of  the  dead,  to  conduct  thorn  to  their  respective  seats.  Potter's  Ant.  "Angels." 
The  gods  guide  the  souls  of  the  virtuous.  Plato.  "Bosom,"  Metaphor,  boiTOwod  from 
the  reclining  at  meals. 

"  Quog  inter  Augustus  recumbent, 
Purpureo  bibit  ore  nectar."        Horace,  Ode  iii. 
The  happy  side  of  the  Hades,  where  the  fathers  rest  in  bliss.    Hades,  not  place  of  a 
festival,   but  of  quietness   and  fellowship.   Trench.      aSrj,  verse  -3.      A   synonym  for 
Paradise,  or  under  the  throne  of  glOry.  Olshausen.      The  perfect  felicities   of   Para/lise. 
Llyhlfdot.      Jews  Iwlieve  soul  and  body  went  to  Hades.      They  understood  the  Lord  to 
Bn,y,  that  angel  4  carried  Lazarus'  soul  and  body  to  Paradise.  Meyer.    But  our  personality 
is  coinplete,  when  the  soul  is  disembodied.      As  the  players  going  forth,  lay  aside  their 
masks,  and  appear  as  they  truly  are,  the  humblest  slaves ;   so  death,  ■when  the  audience 
is  dismissed,  unmasks  wealth  and  poverty.  Avpustinc. 
"If  thou  art  rich,  thou  art  poor ; 
For  like  a  beast,  whose  back  with  ingots  bows. 
Thou  bear'st  thy  heavy  burdens,  but  a  journey, 

And  death  unloads  thee."    Shakspeare. 


23.  And  in  hell  he  lift  up  his  eyes,  being  in  torments,  ami  seeth  Abraham  afar  off, 
and  Lazarus  in  his  bosom. 

Hell.     The  death  of  the  body,  the  beginning  of  real  existence. 
Immediately,  without  any  sleep  of  the  soul,  or  interval  of  time. 
He  awakes  from  his  Mattering  dream  of  ease. 
Has  sought  to  save  his  life,  but  has  lost  it. 


3lEM01tANDA. 


NOTES. 


MEMORANDA. 


150 


SUGGESTIVE    COMMENTARY 


[chap.  XVI. 


lie  acts  the  Mng  on  the  stage,  in  the  end,  proves  asta?>e. 

He  wLo  is  esteemscl  the  rich  man,  is  oft  the  poorest  of  all. 

Grave  strips  the  worldling  ol  his  mask,  and  remorse  claims  its  victim. 

We  here  enter  the  world  of  spirits,  and  the  pai-able  passes  beyond  the 

range  of  experience. 
Our  Saviour  appears  at  home,  in  both  worlds. 
He  speaks  without  astonishment,  of  eternal  things,  as  though  familiar 

with  them. 
Depicts  the  perfect  miserA-  of  one,  perfect  bliss  of  the  other. 
A  devotedness  to  self,  wholly  unfitted  him,   for  the  pleasures  of   the 

heavenly  state. 
Unmerciful  to    God's   poor,  now   "he  has  jiidgment  without  mercy." 

Jas.  ii.  13. 
Near  himself  he  saw  devils  and  condemned  spirits. 

Lifted  up.    Implying  that  he  was  in  "the  depths  of  hell."   Prov.  ix.  18. 
Torments.    Mockeries  are  now  over,  eternal  realities  begun. 
He  who  never  knew  want  and  rarely  felt  sorrow  now  suffers  all  their 

extremes. 
The  torments  and  unspeakable  agonies  of  the  soul  are  rigidly  defined. 
He  cries  and  pleads  as  one  who  knows  despair. 
Not  only  a  hell  in  his  own  breast  but  flames  all  around. 
Seeth.     We  have  here  a  recognition  of  spirits  in  the  eternal  world. 
"  The  wicked  are  tormented  in  the  presence  of  the  Lamb."     Eev.  xiv.  10. 
Yet  all  "  see  Abraham,  Isaac,  and  Jacob  in  the  Kingdom."  Luke  xiii.  28. 
Misery  aggravated  by  the  views  of  the  blest.     Luke  xiii.  28  ;  Isa.  Ixv.  13. 
Beggar  was  tormented  by  the  sight  of  the  rich  man's  table. 
"  They  shall  be  tormented  in  the  presence  of  the  holy  angels."     Eev. 

xiv.  10. 
Abraham.     Luke  i.  55  ;  xiii.  28.     He  knows  that  he  was  hospitable  to 

strangers.     Heb.  xiii.  2. 
"  Doubtless  Thou  art  our  Father,  though  Abraham  be  ignorant  of  us." 

Isa.  Ixiii.  16. 
The  prodigal  led  by  faith  to  a  Father  who  answered  his  prayer. 
In  life  the  ground  of  his  presumptuous  confidence. 
"  Think  not  to  say  within  yourselves,  We  have  Abraham  to  our  father." 

Matt.  iii.  9. 
Bosom.     Implies   closest  intimacy,   perfect    knowledge.     John  i.   18; 

Gen.  xvi.  5  ;  Isa.  xl.  11. 
The  poor  feasting  with  the  rich  proves  faith  the  foundation  of  peace. 
Grief  of  the  lost:  1,  at  what  they  are  deprived  of;  2,  at  what  they  see; 

3,  at  what  they  sufier  ;  4,  at  what  they  expect. 

NOTES. 


XVI.] 


ON    ST.    I.UKr. 


isr 


qSri<; — yievva.  Latter  denotes  a  place  of  inniisliraciit,  tlie  former  the  Rtato  of  tho 
dead,  righteous  and  unrijjhteous,  Orciis  and  Tartarus,  Hrsimi,  Homer,  Virgil.  Greeks 
and  liomaiis  believed  departed  spiritH  capable  of  enjovment  and  suffering.  Cicero,  Seneca, 
Lucretius.  "Hades,"  the  intermediate  state  of  the  soul.  Meiicr,  Bloomfield,  Horsley, 
Bengel.  The  abode  of  nJi  disembodied  spirits,  till  the  resurrection;  not  the  place  of 
torment, — much  less  hell,  as  understood  commonly  in  tho  A.  V.  Lazavns  was  also  in 
Hades,  hut  separate  from  Dives ;  one  on  the  blissful,  the  other  on  tho  baleful  side. 
Alford.  Only  used  here  for  hell.  Grotius,  Stewart.  Common  dwelling  of  the  dead. 
Wetstein,  liosenmuller.  Good  and  bad  both  went  thither.  Sophocles.  Dio.  Sicidus,  Plato, 
Plutarch,  Pindar. 

067)?  differs  from  Ye'evca,  as  a  whole  from  a  part,  "  I  will  go  down  {eU  aSiji')  to 
Hades,  to  my  son  mourning."  Yet  Jacob  did  not  despair  of  salvation.  Campbell,  Jicngel. 
As  Abraham's  bosom  is  not  heaven,  though  it  will  l,ssue  in  heaven,  so  Hades  is  not  liell, 
though  it  will  issue  in  it.  Trench.  Common  realm  of  the  dead.  Stier.  Some  derive 
Sheol,  uSt)?,  from  the  Heb.,  Rest:  from  Heb.  for  cavitas.  Qesenius.  An  insatiable  abyss, 
because  it  inexorably  requires  the  living.  Stier.  afiTjs,  in  N.T.,  only  in  reference  to 
departed  sinners.  Valenti,  Hengstenherg.  Acts  ii.  27,  it  is  used  in  reference  to  Christ. 
The  invisible  world.  W.  <£•  If.  Heb.,  Sheol,  signifies  the  unseen  land  ;  land  of  forget- 
fulness ;  the  region  of  shad^;  the  twilight  of  severed  existence.  aSrij.  A  N.  T. 
description  of  the  place  and  condition  of  the  lost,  and  of  azarus,  a  N.T.  saint  made 
perfect.  Valenti.  This  narrative  belongs  to  a  period  before  the  death  of  Christ.  Olshausen, 
Bossier. 

/Sao-ai'oi?,  a  touchstone,  a  test :  anciently  persons  gave  testimony  under  torture  of 
the  wheel,  the  rack,  the  iron  boot,  or  thumbscrew.  Foreign  to  the  object  of  the  parable, 
to  give  us  any  clue  to  the  nature  of  future  life.  Neander.  "We  have  here  a  veritable 
window  open  into  hell,  through  which  we  see  what  is  passing  there.  Herberger. 

"Abraham.'"  Possible  allusion  to  Jewish  tenet,  that  hell-fire  could  have  no  power 
overhis  descendant.  Poeoc/c,  Elsley.  KS/Virots,  plural,  from  the  breasts  to  theiineesi.  Bengel, 
This  does  not  fanply  a  painless,  pleasureless,  and  dreary  rest  in  the  realm  of  the  dead. 
Valenti.  Tho  Holy  Spirit,  writing  by  Luke,  to  Gentiles,  has  been  specially  studious  to 
record  in  this  Gospel,  portions  of  our  Lord's  teaching,  which  might  correct  the  erroneous 
notions  derived  from  heathen,  mythological,  and  poetical  representation  of  the  Nexvia, 
Tartarus,  Elysium,  &c.,  concerning  the  state  of  the  soul  immediately  after  death. 
Wordsworth. 


24.  And  he  cried  and  said.  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue  ;  for  I  am  tormented 
in  this  flame. 

And  he.     Gr.  himself.    No  longer  enjoys  the  attendance  of  slaves,  but 

is  a  beggar  in  hell. 
Cried.     Gr.  mixing  shrieks  with  his  petitions,  to  move  to  compassion. 
He,  who  used  to  command  in  a  lordly  style,  now  begs  for  smallest  relief. 
His  songs  of  revelry  are  exchanged  for  lamentations. 
Father.     There  are  those  in  hell  who  call  Abraham  Father, 
In  his  carnal  mirth  he  may  oft  have  ridiculed  Abraham's  piety. 


NOTES. 


ME3IORANDA. 


MEMORANDA. 


158 


SUGGESTIVE   COr.IMENTARY 


[chap.  XVI, 


The  wiclced  hereafter  may  claim  despised  saints  for  their  friends. 

He  still  clings  iu  his  desj^air  to  external  privileges. 

This  privilege  made  his  sin  so  great  and  his  fall  so  deep. 

This,  once  his  glory,  is  now  the  very  stress  of  his  guilt. 

It  implies  the  rich  man  was  a  Jexc,  and  had  therefore  peculiar  privileges. 

He  dares  not  call  on  the  Divine  Father  whom  he  had  forgotten  in  life. 

He  seeks  relief  from  Abraham  not  from  God. 

Praying  to  saints  finds  no  encouragement  in  this  passage. 

The  only  invocation  of  a  saint  in  the  Bible — the  suppliant,  a  damned 

soul ;  the  response  a  declaration  of  hopeless  misery. 
Have  mercy.     Those  making  light  of  mercy  here  beg  hard  for  it  there. 
With  all  his  sense  of  guilt  he  could  not  pray  in  penitence. 
Send.     He  still  thinks  Lazarus  as  only  fit  for  menial  service. 
The  rich  man  is  now  a  beggar  at  the  gate  of  him  who  once  begged  at  his. 
Lazarus.    He  treats  him  iu  a  spirit  of  imeon^f  ious  earthly  assumption. 
The  smallest  boon  is  craved  from  one  despised  before. 
Dip.     Gr.  tinge;  i.e.,  merely  moisten,  slightest  possible  assuagement. 

He  does  not  ask  to  be  relieved  from  torment. 
It  shows  the  slightest  mitigation  was  not  vouchsafed. 
This,  "the  wrath  of  the  wine  of  God  without  mixture."     Kev.  xiv.  10. 
A  drop  of  divine  compassion  not  mixed  vvith  the  rich  feaster's  cup. 
Tip  of  finger.    Infinitely  slight  was  the  best  alleviation  for  which  he 

looked. 
His  desires  are  shrunken,  his  hopes  lowered,  to  one  drop  of  water. 
He  that  denied  a  crumb,  is  now  denied  a  drop. 
Now  it  is,  "  Ask  and  it  shall  be  given."     Matt.  vii.  7. 
"  There  the  harvest  is  passed,  and  the  summer  ended."     Jer.  viii.  20. 
In  water.    He  cries  not  for  viercrj  but  for  -water. 

Cool.    Kelease  he  knows  to  be  impossible,  he  simply  seeks  alleviation. 
Tongue.    With  this  member  the  glutton  had  sinned. 
Unbridled  speech  the  attendant  of  banqueting  wine. 
There  is  a  tongue  and  &  finger  in  Hades  as  there  were  eyes  before. 
There  is  a  profound  allusion  to  the  awful  retributive  change  passed  upon 

the  once  so  dainty  organ. 
Not  one  of  the  rich  man's  sins  are  recorded. 
He,  from  whose  lips  this  revelation  came,  delighted  in  meect. 
This  is  the  most  fearful  passage  in  the  Bible ! 
Instead  of  water,  there  remains  eternal  fire  and  eternal  thirst. 
No  unbelief  or  scepticism  after  death  dare  reveal  themselves. 
Men  find  out  the  value  of  their  souls  when  it  is  too  late. 
Hell,  a  plain  Bible  truth,  to  some  known  too  late. 

NOTES. 


CHAP.  XVI.] 


ON    ST.    LUKE. 


159 


Tormented.    His  purple  robe  had  become  a  garment  of  fire. 

His  earthly  labors  had  been  richly  rewarded  svith  wealth. 

But  the  foundations  sinking  the  reward  sank  with  them. 

Flame.     Nothing  causes  fiercer  agony  than  fire  on  the  flesh. 

A  symbol  of  the  wrath  which  will  consume  the  soul  for  ever.  Mark  ix.  44. 


ijxavrjiTai.  This  conversation  passocl  in  the  conscience  of  Dives,  and  Abraham's  reply 
the  voice  of  an  accusing  conscience.  Chri/Kontom,  Thcophylact,  Luther,  Oerlach.  The 
enduring  existence  of  the  lost  ancl  the  saved  rests  upon  the  same  evidence.  So  the  un- 
changing condition  knows  no  respite.  Alexander.  "  Send." — The  master  trait  of  the  wliole 
parable.  He  treats  the  saint  with  the  same  unconscious  presumption  as  he  did  the  beggar 
in  life.  Lange,  Bengel.  yXuxra-a,  tongue. — Extonial  bodily  organs  the  expression  of  the 
faculties  of  the  soul.  Meyer,  Zeller.  The  organs  of  the  body  have  left  behind  their 
vestiges  on  the  soul.  Oetinger.  Appears  to  be  specified  because  he  bad  specially  sinned 
by  sins  of  the  palate,  surfeiting,  and  gluttony,  and  perhaps  by  proud  and  wicked  words, 
their  usual  accompaniments.  Wordawnrth. 

oSvvuiij.aL  from  oSoii?,  a  tooth,  because  the  extreme  pain  produces  a  g:iashiug  of  tcetli. 
Wicked  are  represented  as  lailing  on  those  whom  they  have  murdered,  and  calling  upon 
them  to  forgive  the  wrong.  Plato.  Classic  fable  attributes  to  Nessus  the  act  of  im- 
parting the  fatal  tunic  to  Hercules.  The  fiery  venom  caused  the  garment  to  cling  to 
his  flesh.  Restless  in  his  agony,  he  ascends  his  funeral  pyre,  where  his  sufferings  and 
immortality  begin  together.  Trench.  The  pains  of  the  wicked  after  death,  are  to  their 
pains  after  their  resurrection  only  as  the  pains  produced  by  a  i^Aof  (jlame),  compared 
•with  those  of  XC/juni  irvpos  (the  lake  of  fire).  Wordsworth. 


25.  But  Abraham  said,  Son,  remember  that  thou  in  thy  lifetime  receivedat  thy  good 
things,  and  likeivise  Lazarus  evil  things :  but  now  he  is  comforted,  and  thou  art 
tormented. 

Sut.  Not  SO ;  the  request  was,  1,  mtreasonable.  A  law  of  God's  King- 
dom— Earthly  desires  rule  not  hereafter. 

2.  Impossihle.     A  gulf  fixed  by  irrevocable  decree. 

Son.  Joshua  called  the  wicked  Achau  "  son,"  after  his  guilt.  Joshua 
vii.  19. 

Abraham  does  not  deny  the  relationship. 

But  the  refusal  of  his  request  rings  the  knell  of  his  latest  hope. 

He  speaks  in  words  dignified  and  full  of  tenderness. 

Son  or  not,  this  avails  not  here,  where  thou  receivest  thy  doom. 

He  uses  no  term  of  severity  or  aSected  compr.ssion. 

A  kind  word  only  aggravates  the  denial  of  the  request. 

He  gi-aciously  speaks  the  words  of  sternest  ju.scice. 


ME3IORAXDA, 


NOTES. 


ME3IORANDA. 


160 


SUGGESTIVE    COMMENTARY 


[chap. 


He  had  been  a  rebellious  son,  and  is  now  a  disinherited  one. 

There  is  room  in  perdition,  even  for  the  sons  of  Abraham. 

Some  perish  from  the  house  of  God,  and  the  very  gate  of  heaven.    Matt. 

viii.  12. 
The  pity  which  he  failed  to  show,  he  failed  to  obtain. 
"  With   what  measure  ye  mete,  it   shall  be  measured  to  you  again." 

Matt.  vii.  2. 
"  How  have  I  hated  instruction,  and  my  heart  despised  reproof ! "    Prov. 

V.  12. 
He  who  would  not  reflect  on  earth,  would  willingly  not  reflect  there. 
Eeflect  and  weep  and  sigh  they  must  who  enter  the  kingdom  of  despair. 
In  that  dread  world,  the  inhabitants  are  for  ever  sad. 
"  Their  hollow  eyes  did  utter  streams  of  woe 
And  there  were  groans  that  ended  not,  and  sighs 
That  always  sighed,  and  tears  that  ever  wept, 
And  ever  fell,  but  not  in  mercy's  sight — 
And  sorrow,  and  repentance,  and  despair. 
Among  them  walked     *     *     *     * 
And  to  their  everlasting  anguish  still 
•     *     *    these  words     *     *     •     fell  on  every  ear 
Ye  knew  your  duty,  but  ye  did  it  not."  Pollok. 
E-emembfer.     The  memory  will  never  grow  dull  in  perdition. 
Everything  will  bring  more  fuel  to  the  flame. 

Memory  will  ring  that  dreadful  peal  "  for  ever"  in  the  ear  of  the  lost. 
He  would  not  remember  his  bountiful  benefactor. 
"Remember  thy  Creator,  in  the  days  of  thy  youth."     Ecc.  xii.  1. 
Some  refuse,  until  the  undying  worm  compels  them. 
The  human  spirit  eventurally  forgetting,  is  a  thing  impossible. 
The  dreaded  book  of  account,  is  a  man's  own  soul. 
In  hell  there  will  be  tim£,  to  think  over  the  past. 
Many  have  not,  or  think  they  have  no  leisure  now  for  thought. 
Life  time.     Life  seed  time,  eternity  produces  the  harvest. 
The  rich  man  cared  for  no  other  life  but  this. 
Receive  dst.     Gr.  hadst  carried  off,  according  to  thy  desire  ;  received  in 

full. 
The  price  is  large,  both  of  prosperity  and  adversity. 
He  sacrificed  his  soul's  salvation,  for  his  "  good  things.''^ 
But  he  never  gave  God  a  receipt,  by  gratitude,  for  those  blessings. 
God's  blessings  all  buried  in  him,  as  in  a  grave. 
His  mind  ought  to  have  been  as  a  field,  in  which  they  were  sown. 
Memory  would  tell  him  now,  from  whom  his  mercies  came. 

NOTES, 


CHAP.  XVI.] 


ON    ST.    LUKE. 


161 


Here  it  is  often  well  with  the  wicked,  and  evil  with  the  good.    Isa.  iii.  10. 

External  evil,  in  the  appointment  of  God,  becomes  internal  good. 

Good  things.     His  sin,  sdjish  luxury,  not  inhumanity. 

He  failed  to  make  a,  friend  of  the  mammon  of  um-ighteousness. 

A  coiu-se  of  unbroken  prosperity,  augurs  a  sad  eternity.     Psa.  xvii.  14. 

Luke  vi.  24-25. 
"  Woe  imto  you  rich !  for  ye  have  received  your  consolation."     Luke 

vi.  24. 
His  sins,  those  of  omission,  rather  than  commission. 
The  things  were  not  really  good,  but  he  loved  them  as  such. 
He  had  no  treasure,  no  hope,  no  concern  in  a  future  world. 
Abraham  pronounces  wealth  to  be  among  earth's  good  things. 
But  by  sin,  they  become  a  snare  to  the  many. 
Uninterrupted  prosperity  is  a  great  affliction. 
•It  is,  saith  the  ancient  proverb,  "the  simny  day  that  calls  forth  the 

adder." 
The   harder  problem   of  life,   seems  to  have  been   set   before  Dives. 
If  riches  damaged  his  soul,  how  could  he  have  endured  the  test  of  Lazarus  ? 
Evil  things.     Great  affliction,  the  fruit  of  great  guilt,  here  disproved. 
"  The  poor  raised  out  of  the  dust."     1.  Sam.  ii.  8.     Luke  i.  52. 
"  Shall  we  receive  good  at  the  hand  of  God,  and  not  receive  evU  ?  "    Job 

ii.  10. 
The  patience  and  humility  of  Lazarus,  matured  vmder  trial. 
Henceforth  an  everlasting  change  came  over  their  respective  states. 
But  now.     An  argument  based  on  the  principle  of  fair  compeusation. 
Conscience,  ever  revolving  like  a  wheel,  self-tormenting,  self-consuming. 
Comforted.     In  his  bliss,  he  is  not  permitted  to  serve  the  enemies  of 

God. 
In  man's  futm-e  life  "  the  wicked  cease  from  troubling,  and  the  weary  are 

at  rest."     Job  iii.  17. 
Tormented.     "He  will  recompense  tribulation  to  them,  who  trouble 

His  people."     2.  Thess.  i.  6. 


tine.  The  patriarch  spolie  kindly.  Not  like  the  blessed  in  the  Koran,  mocking  the 
damned.  Nor  even  with  that  sorrow  of  the  blessed  over  tlie  lost,  which  Klopstock  sings. 
"  Remember."  The  human  spirit  forgetting-  i^  a  thing  irniiossiblc.  De  Quincy.  Why  did 
Dot  the  Lord  deprive  him  of  hia  property,  and  make  him  remember,  in  his  lifetime? 
But  this  is  a  mystery  of  grace.  The  Lord  knew  his  heart,  and  he  might  not  have 
reflected  even  then.  Uives'  restoration  was  possible.  Olshausen.  A  father's  '•Remember, 
m?/ son,"  nnder  chastisement,  causes  distant  desi^s  of  love  to  glirmner  thi-oiigli  ali  tiie 
piinishmcntii. 


NOTES. 


MEMORANDA, 


MEMORANDA, 


102 


SUGGESTI's-E    COMMENTARY 


[CH.^.  XVI. 


ineKaPe?,  receivedsl ;  taken  q/f  and  spent,  so  that  nothing  now  remains.  Wnrds- 
vorth.  "  Good  things."  A  Bcholar,  seeing  his  master,  a  Kabbi,  in  deep  affliction, 
commenced  smiliriff,  while  all  were  weeping  around  him.  He  replied,  on  being  aslicd  the 
reason:  He  had  often  feared,  lest  his  master  was  receiving  his  portion  in  this  world; 
hu-t  now-,  seeing  him  so  afflicted,  he  took  courage  and  believed  his  good  things  were  to 
come.  Trench.  To  vindicate  our  Lord,  some  make  Dives  a  very  wicked  man.  But  it  was 
not  his  crimes  committed,  but  duties  neglected  that  sent  him  to  perdition.  Campbell. 
"  Now."  His  sentence  is  irrevocable.  Foster.  On  earth  the  comfort  of  Lazarus  was 
temporary. 

For  oSe,  lie,  read  S>Se,  here.  Tischendorf,  Alford,  Cod.  Sinai,  av  omitted  in  some 
MSS.  and  editions ;  omitted.  Cod.  Sinai. 


26.  And  beside  all  this,  between  us  and  you  there  is  a  great  gulf  fixed  :  so  that  they 
wlifch  would  pass  from  hence  to  you  cannot;  neither  can  they  pass  to  us,  that  would 
come/rom  thence. 

Beside.     An  argument,  drawn  from  the  impossibility  of  the  case. 

This  has  almost  the  apologetical  tone  of  grace. 

Even  if  Lazarus  and  I,  were  ever  so  willing  to  help,  we  cannot. 

Great  gulf.     Not  a  hand-breadth,  as  Eabbis  fabled,  and  the  Koran. 

A  yawning  chasm,  too  deep  to  be  filled,  and  too  wide  to  be  bridged. 

The  everlasting  barrier  between  good  and  evil. 

Not  to  be  overleaped  by  iDresumption  or  sympathy. 

This  for  ever  destroys  all  ground  for  the  conception  of  a  Purgatory. 

Fixed.     Denotes  the  unchangeable  natm-e  of  this  appointment. 

Not  the  slightest  or  briefest  abatement  of  his  woe. 

This  cuts  off  the  last  hope  of  the  lost  soul. 

Once  in  hell,  the  doomed  ones  are  there  for  ever. 

Cannot.     The  most  daring  sinner  cannot  force  his  way  out  of  that 

prison. 
In  this  world,  there  is  >w  gulf,  which  mercy  has  not  spanned. 
In  eternity,  a  stone  is  rolled  to  the  door  of  hope,  which  no  angel  can 

remove. 
To   us.       A  sudden  multiplication   of  persons,  showing  fellowship  in 

heaven. 


vfuav.  The  plural  does  not  appear  in  the  English  Version,  implying  that  there  aro 
many  in  perdition.  "  Gulf.'"  Surely  this  is  a  strong  word  against  those  who  w<ju)d 
believe  only  in  a  temporarj'  punishment  of  the  wicked.  Prescutt.  Classic  writers  speali 
of  a  xacji^a  fie'vt.  i"  *1ih  uuscju  world.  Hes.  2'hco.,  729.  Same  idea  occurs  in  Pluto, 
Plutarch,  Lucian.     "Inter  huno  divitem,  et  pauperem  chaos  magnum  est,  quia  post 


IfOTES, 


:.aAP.  XVI.] 


ON    ST.    LUKE. 


lor, 


mortem  nequeimt  mcrita  mutari."  Ambrose.  Do  the  righteous  behold,  anil  ilosiro  to 
comfort  the  sufferers  ?  And  does  the  sight  cast  a  shade  over  their  heavenly  felicity  ; 
These  questions  wait  a  solution  in  another  world.  Stier  The  Holy  Spirit  has  answered 
already,  Rev.  iix.  3. 


27.  Then  he  said,  I  pray  thee  therefore,  father,  that  thou  wouldeat  send  him  to  my 
father's  house : 

I  pray  thee.     On  earth,  his  prayers  might  have  been  heard,  but  now 

too  late. 
All  externals  were  changed,  but  his  soul  was  the  same. 
Send.       This   apparently  unselfish   request,   has    an    under    tone   of 

rebellion. 
It  is  a  murmuring  ©bjection,  tending  to  self-justification. 
Had  I  but  rightly  known,  had  I  had  sufficient  testimony,  I  might  have 

repented. 
He  has  the  clearest  co-nsciousness,  of  all  that  he  has  left  hehind. 
One  coming  from  the  dead,  would  invest  him  with  dignity. 
He  did  not  believe  a  gulf  existed,  between  the  upper  and  nether  worlds. 
My  father's.    "There  is  no   gulf  fixed  between  this  place  and  my 

brethren." 
Lazarus  knows  well  where  to  find  his  father's  house. 
They  will  recognise  him  and  heed  his  warnings. 
-He  does  not  say,  give  me  leave  to  go. 
He  now  knows  the  gulf  impassable  to  himself. 


28.  For  I  have  Jive  brethren  ;  that  lie  may  testify  unto  them,  lest  they  aUo  come  into 
this  place  of  torment. 

Five  brethren.  Perhaps  five  Pharisees  who  had  especially  ridiculed 
the  Lord,  verse  14,  who  contemned  the  law  and  the  prophets,  verses 
16,  29,  and  who  resembled  the  sensualist,  if  not  outwar^lly  at  least 
inwardly.  Bengel. 

He  was  worse  amid  the  blessings  of  Providence  than  amid  the  tortures  o. 

hell. 
On  earth  he  never  showed  such  compassion  as  he  shows  now. 
Pharisees  in  name  may  often  be  Sadducees  in  heart. 
They  may  have  often  mocked  together  about  an  unseen  world. 
We  behold  here  the  strivings  of  a  fruitless  remorse. 
He  dreads  the  mutual  torment  of  the  presence  of  his  bretLren. 


MEMORANDA. 


NOTES, 


MEMORANDA. 


164 


SUGGESTIVE    COMMENTARY 


[chap.  XVI. 


Perhaps  his  example  or  influence  may  have  led  them  astray. 

Judas  makes  restitution  after  Jesus  is  coudemned. 

Esau  makes  an  exceeding  bitter  cry,  but  his  father's  blessing  is  lost. 

This  one  would  warn  his  brethren  of  danger  too  late  for  himself. 

Unavailing  sorrow  the  bitter  ingredient  of  his  torment. 

While  he  lived  he  had  done  nothing  for  their  spiritual  good. 

They  would  only  increase  his  torment  by  their  reproaches. 

A  frightful  contrast  with  their  former  reckless  fellowship  and  merriment. 

"  Misery  loves  company,"  a  reversed  adage  in  heU. 

Testify.    A  secret  justifying  of  himself  and  accusing  of  God. 
Implies,  if  he  had  only  been  sufficiently  warned  he  might  have  been 
saved, 

"  Though  I  was  not  duly  warned  let  my  brethren  be." 
Does  not  simply  imply  to  inform,  but  solemnly  to  warn. 

'■Believe  my  testimony,  there  is  an  awful  justice  in  Hades." 
The  legends  about  "■Hell'"  have  a  tremendous  truth. 
Let  faithful  preachers  discharge  the  mission  on  which  Lazarus  was 

never  sent. 
We  detect  here  only  a  certain  carnal  love  to  his  brothers. 
But  no  waking  up  of  the  heart  to  God. 
A  bitter  reproach  against  the  old  economy. 
Abraham's  answer  calmly  rolls  back  the  reproach. 
"  They  ake  sufficiently  warned,"  is  endorsed  by  the  Son  of  God. 
Also  come.    He  may  have  used  his  influence  to  ruin  their  souls. 
Partners  in  sin,  becoming  sharers  in  woe,  mutual  tormentors. 
Are  as  tares,  bound  in  bundles  for  the  flames. 
Earth's  social  links  unsanctified  become  chains  of  fire  hereafter. 
Torment.    Perfect  unrest,  revolving  like  a  wheel,  in  eternal  flames. 
His  conscience  ever  consumes  itself  without  being  consumed. 
Greeks  fabled  a  vulture  as  feeding  upon  Prometheus,  bound  to  a  rock  on 
Mount  Caucasus,  which  ever  fed  upon  his  imcousumed  vitals. 


TreVre  a5e\(/>oiis.  A  perverse  idea  to  render  the  parable  historical,  and  find  allusion 
here  to  the  fiye  sons  of  Annas,  father-in-law  of  Caiaphas.  The  constant  dignity  of  the 
Lord  forbids  any  such  offensive  personalities.  Stier.  "Testify."  Teach.  Groiiut; 
seriously  admonish.  Gampbell. 


29.  Abraham  saith  unto  him,  They  have  Moses  and  the  prophets  ;  lei  them  hear  them. 
Abraham.     The  brief  reply  was,  "  They  are  warned." 

NOTES.  • 


CHAP.  XVI.] 


ON    ST.    LUKE. 


IGf 


Eom, 


For  Leathen,  liaviug  no  prophets,  the  request  might  have  force, 
X.  14. 

The  Jews  have  Moses  and  the  propliets,  but  they  will  not  hoar  them. 

Saith.     Abraham  gives  no  answer  to  his  request  concerning  Lazarus. 

The  compassionate  "  son"  of  the  last  is  here  omitted. 

They  have.     Valid  witnesses  enough  without  one  returning  from  thi 
dead. 

Moses.     Luke  ii.  22.     A  personification  of  the  law. 

Points  to  relations  previous  to  the  publishing  of  the  Gospel. 

As  though  they  had  Moses  instead  of  Lazarus  preaching  face  to  face. 

Our  Lord  would  commend  the  Striptm-es  which  they  deapised. 

Self-righteousness  nullifies  the  law  and  ignores  the  prophets. 

Jhe  prophets.     Luke  i.  70.     The  especial  witnesses  for  Jesus. 

Joshua,   Judges,   Samuel,    Kings,    Jeremiah,    Ezekiel,   Isaiah,  and    ll. 
minor  prophets  counted  anciently  one  book. 

A.  formula  for  all  the  Scriptui'es,  the  teachers  of  the  five  brethren. 

God  never  suffers  a  lack  of  teachers,  giving  man  a  conscience. 

Conscience  and  the  written  Word  condemn  impenitent  Pharisees. 

A  dead  Moses  is  a  better  teacher  than  a  living  Lazarus. 

If  the  Old  Testament  is  better  than  a  risen  man's  testimony  how  in- 
excusable are  they  who  have  the  whole  Bible  ! 

God  has  promised  to  bless  His  own  means. 

There  is  no  wizard  deception,  no  delusion  of  spirit,  as  there  might  be  in 

the  questioning  of  the  dead.     Isa.  viii.  19-20. 
They  had  the  Prophets  themselves,  in  their  writings,  as  though  living  in 

their  midst. 
The  poor  heathen,  it  is  certain,  have  no  such  Word. 
Let  thera  hear.     This  is  said  sternly.    "  Faith  cometh  by  hearing." 

Eom.  X.  17. 
Not  only  outward  perception,  but  inward  obedience. 
The  Spirit  of  God,  will  draw  but  never  drive  a  man  into  the  kingdom. 
Many  drudges  in  the  Church,  through  motives  oi  policy. 
Faith  in  the  word  heard,  not  apparitions,  lead  men  to  Christ. 
It  is  not  the  result  of  visions,  signs  and  miracles. 
Faith  of  the  trembling  devils,  is  of  no  avail.     Jas.  ii.  19. 
Only  that  faith  which  works  by  love  purifies  the  heart. 
The  simple  Word  of  God,  a  sufficient  rule  of  faith. 


Mwiicre'a  Kac  tows  irpoi^^ras.     Omits  the  other  sacred  hooka,  as  not  publicly  read 
Lightfoot,     Moees  nowhere  expressly  teaches  future  retribution,  but  all  his  facta  lead  U. 

31 

NOTES. 


MEMORANDA, 


MEMORANDA. 


166 


SUGGESTIVE    COMMENTAEY 


[chap.  XVI. 


It.  Doddridge.  "  Surely  thou  canst  not  feel  more  anxious  for  thy  friend's  salvation,  than 
Jehovah  Himself."  Euthymlus.  Here  is  a  remarkable  testimony  from  Christ  Himself, 
speaking  by  Abraham,  from  the  heavenly  world,,  that  the  Jews  liave  "  Moses  and  the 
Prophets;"  t.e.  that  the  "  Canon  of  the  Old  Testament"  is  what  it  was  believed  by  the 
Jews  to  be,  viz.,  the  Word  of  God,  speaking  by  Jloses  and  the  Prophets ;  and  that  it  had 
been  preserved  by  the  Jewish  Church,  to  our  Lord's  age,  (whence  it  has  come  down  to 
our  own)  in  purity  and  integrity;  that  it  is  genuine,  authentic,  and  divine,  and  not  as 
some,  contradicting  Christ,  would  now  have  us  to  believe,  a  mere  farrago  of  fragments 
put  together  by  writers  more  recent  than  "Moses  and  the  Prophets;"  and,  that  its 
testimony  is  so  cogent,  that  they  who  will  not  receive  it  as  such,  are  in  so  hardened  and 
desperate  a  state,  that  they  would  not  be  persuaded,  though  one  rose  from  the  dead. 
Wordsworth.    This  passage  a  sufficient  reply  to  Dr.  Colenso  et  hoc  omne  genus. 


30.  And  he  said.  Nay,  father  Abraham :  but  if  one  went  unto  them  from  the  deal,  they 
will  repent. 

Nay.     He  thinks  he  knows  his  brethren,  better  than  Abraham. 

He  was  wilfully  ignorant  of  the  plan  of  salvation  in  life. 

He  can-ies  with  him  to  hell,  his  contempt  for  God's  Word. 

Those  who  listen  to  Moses,  will  not  need  a  message  from  Lazarus,  dead. 

Apparitions  from  the  invisible  world,  appeal  alone  to  sense  and  fear. 

If  the  Word  erf  God  does  not  convert,  no  evidence  will  do  it. 

Foolish  men  think,  any  other  method  better,  than  that  chosen  by  God. 

He  would  not  listen  to  Moses  on  earth,  will  not  listen  to  Abraham  now. 

Pride  of  heart,  requires  something  stronger  than  flames,  to  subdue  it. 

He  becomes  bold,  his  parched  tongue,  throws   "Nay"  into  Abraham's 

face. 
The  Prophets,  without  actually  hearing  them,  proudly  neglected. 
Ho  has  become  so  infatuated,  he  wUl  not  receive  instruction  even  now. 
As  the  works  of  the  blessed  dead  follow  them.     Rev.  xiv.  13. 
So  ignorance,  self-will,  and  demand  of  signs,  follow  this  man. 
If  one  went.     This  last  lowered  petition,  scarcely  seems  to  ask  at  all. 
He  presumes  such  an  extraordinary  call,  might  have  saved  his  soul. 
But  now  silently  concludes,  that  for  himself,  it  is  too  late. 
The   dead.      Practical    Atheism,    not    Sadduceeism,    implied    in    these 

words. 
The  five  deriding  mockers,  would  have  scorned  an  apparition. 
Christianity's  evidences  clear  enough,  to  seekers  after  truth. 
God  will  bless  His  own  means,  but   frowns  on   His  foes.     Isa.  viii.  19. 

Deut.  xviii.  11-12. 


NOTES, 


CHAP.  x\t:.] 


ON    ST.    LUKE. 


1G7 


"  In  the  Scriptures  tbei'e  is  light  enough  to  g^iide  him  who  loveth  hu'lit ; 

and  darkness   enough  to   confound   him    tliat   loveth    darkness.'' 

(Pascal.) 
The  madness  of  men  after  spirit-rappings,  leads  to  open  infidelity  and 

blasphemy. 
The  rich  man's  brethren  might  charge  Lazarus'  ghost,  with  slanderin;: 

their  relative. 
The  dead,  may  fi-equently  be  thinking  more  of  the  living,  than  the  living 

of  the  dead. 
Repent.     In  hell,  the  necessity  of  repentance  admitted. 
He  thus  acknowledges  that  he  had  not  repented,  and  thereby  admits 

that  his  condemnation  is  just. 


31.  And  he  said  unto  him,  If  they  hear  not  Moses  and   the  prophets,  neither  iinl'i 
they  be  persuaded,  though  one  rose  from  the  dead. 

He  said.     He  docs  not  deny  the  request,  but  says,  it  will  be  unavailing. 

The  sufficiency  of  Scriptm-e,  is  here  most  clearly  taught. 

Fear  not.  Dives  said,  they  will  repent ,    Abraham  said,  they  will  not  be 

persuaded. 
Dives  said,  "  if  one  went  unto  them  from  the  dead." 
Xbraham,   said  "  though  one  rose,"   a  prophetic  glance  at  the  world's 

unbelief. 
The  glorious  Resurrection  of  the  Saviour  left  Pharisees  more  hardened  in 

their  unbelief. 
Greater  miracles  than  you  demand,  will  not  produce  the  results. 
Their  true  cause  of  impenitence,  not  want  of  truth. 
But  the  want  of  a  heat-t  to  believe  the  truth  they  bad. 
Many  now  side  with  Dives,  after  the  express  testimony  of  the  Lord. 
Be  persuaded.     Eoman  soldiers,  who  saw  Jesus  raised  from  the  dead. 

on   the   same   day  hired  themselves   basely  to  slander  the  Lord. 

Matt,  xxviii.  11-15. 
The  risen  dead  could  tell  them  no  more  than  the  Bible  contains. 
The  weighty  final  declaration  is,  even  repentance  itself  not  sufficient. 
Rose.     The  Pharisees'  insatiable  desire  for  miracles  is  here  rebuked. 
Devils,  though  witnesses  of  stupendous  miracles,  are  devils  stUl. 
Miracles  cannot  force  affections  estranged  from  God. 
Miracles  may  make  men  wonder  but  will  not  make  men  believe. 
God  will  do  no  miracle  to  please  Atheists. 
A  real  Lazarus  did  rise,  and  instead  of  being  persuaded  they  immediatelj 

conspired  to  murder  him  and  Jesus.     John  xii.  10. 


3lEM01iANDA. 


NOTES. 


MEMORANDA. 


168 


SUGGESTIVE    COMMKNTARY 


[chap.  XVI. 


Herod  still  a  Sadducee,  Pharisees  scoffed  on. 

A  phantom  from  the  realm  of  shadows  would  have  been  but  shadowy 

authority. 
Saul  did  not  repent  when  Samuel  came  preaching  from  the  dead. 
Faith  is  confirmed  only  by  the  proof  God  gives. 
The  risen  Christ  appeared  to  no  unbelievers.     Acts  x.  41. 
All  complaint  of  want  of  light  is  temptation  of  Satan. 
He  points  at  their  infidelity,  even  after  His  resurrection. 
This  parable  a  constant  impressive  revelation  to  man. 
The  sufferings  of  every  Lazarus  point  us  to  eternal  consolation. 
There  is  no  gulf  between  earth  and  hell,  only  a  thin  veil. 
The  voice  of  warning  closes  and  leaves  its  echo  in  our  ear. 


i.va.<rTg  takes  the  place  of  the  rich  man's  Tropcufijj.as  the  soul  and  body  differ  from 
the  spirit;  and  TreicrBrja-ovTaL  takes  the  place  of  ti.iTa.uo7)(70vcnv.  Lightfoot.  ■i76icr9iio-oi'T£u. 
— "Persuaded."  Faith,  a  moral  act,  dependent  on  the  exercise  of  the  will  or  affections, 
as  well  as  the  understanding.  Where  there  is  a  settled  alienation  of  the  wUl  and 
affections  from  the  Truth,  no  impression  made  by  miracles  can  be  permanent,  John  xi. 
47 ;  xii.  10.  The  mere  wonder  of  a  mu-acle  could  not  produce  true  faith.  Hence  tho 
appeal  to  the  affections  in  our  Lord's  mu-acles.  W.  dc  W.  This  Ijazarus  a  tyiie  of  Christ: 
his  sores  typify  blasphemies ;  the  death  of  Dives,  the  downfall  of  the  Jewish  polity ;  the 
request  of  Dives,  the  vain  desire  for  the  Messiah.  Vitringa.  Dives  and  his  brethren 
probably  Sadducees.  Not  a  person  raised  from  the  dead,  but  an  apparition  (he  thinks) 
could  convince.  Macknight.  Parable  addressed  to  the  Pharisees.  Sherlock.  Not  the 
evil  effected,  but  the  good  left  undone,  condemned.  Oosterzee,  Campbell.  Eeferenee  to 
the  Sadduceeism  of  Annas  and  Caiaphas.  Wetstein;  denied  hj  Bengel.  Our  sufferings 
on  account  of  poverty  and  wealth,  great  enigma  of  Providence,  Deut.  xv.  7,  9  ;  Mark  xiv. 
7.  Oosterzee.  But  He  casts  the  light  of  eternity  on  the  darkness  of  time.  To  correct 
the  notion  that  wealth,  as  such,  excludes  from  heaven  ;  or  that  povertu,  as  such,  ensures 
heaven,  it  is  observed  by  the  Fathers,  that  the  beggar  Lazarus  is  carried  by  angels  into  • 
tho  bosom  of  the  rich  man  Abraham,  who  maie  God  his  friend,  by  a  right  use  of  thia 
world.  WordsiDOrih.  Table-turning,  spirit-rapping,  all  such  legerdemain,  condemned  as 
vain  efforts  to  pierce  the  secret  of  the  eterna  1  world.  Stier.  Spirit  communications 
proposed  in  bell,  but  condemned  in  heaven.  L.H.V.D. 


NOTES, 


xvn.] 


ON   ST.   LUKE. 


169 


3lE3IORA^'VA. 


CHAPTER    XVII. 


1.  THEN  laid  he  unto  the  disciples,  It  is  impossible  but  that  offences  will  OjtM  J  but 
voe  nnto  him,  through  whom  they  come  I 

Impossible.     Offences  inevitable  as  the  world  and  men  are. 
Unavoidable,  but  their  authors  responsible. 
The  circumstances  of  the  case  do  not  admit  of  any  other  result. 
Sucli  is  the  perverseness  and  malignity  of  the  human  heart. 
But  God's  sovereign  wisdom  makes  the  wrath  of  man  to  j^raise  Him. 
Satan's  wiles  and  the  world's  rage  only  jnature  the  purity  of  the  saints. 
Offences  may  be  expected  while  the  world  stands. 
/<  Human  infirmities  explain  their  presence,  but  are  no  excuse. 
By  even  these  God's  counsel  wiU  carry  on  the  good  work. 
Offences.    Gr.  stumbling  blocks. 

"  Thou  shalt  not  put  a  stumbling  block  before  the  blind."     Lev.  xix.  14. 
Even  stumbling  blocks  become  instruments  of  the  Divine  purposes. 
By  civil  and  ecclesiastical  oppression,  false  zeal,  distortions  of  truth, 

God  sanctifies  His  children. 
Sinners,  the  instruments,  without  excuse  and  without  share  in  the  good. 
♦'  If  thy  hand  or  foot  offend  thee,"  or  "  cause  thee  to  stumble."     Matt. 

xviii.  8. 
Sinful  inclinations  or  false  reasonings  oft  fatal  to  the  unwary. 
Eli's  sons  made  the  offerings  of  the  Lord  to  be  abhorred.  1.  Sam.  ii.  17. 
Woe.     The  woe  pronounced  ig  : — 1,  ten-ible  ;  2,  just ;  3,  salutary. 
To  parents  who  lead  children  away  from  the  Cross. 
To  persecutors  who  discourage  souls  from  doing  their  duty. 
To  those  who  corrupt  the  minds  and  hearts  of  youth. 
No  other  crime  equals  that  of  injuring  souls. 
It  refers  to  the  fiercest  persecutor,  like  Nero,  down  to  the  inconsistent 

believer. 
Chri-st  pronounces  the  severest  doom  on  those  who  betray  others  into  sin. 


NOTES, 


ME3IORANDA. 


17C 


SUGGESTI\'T;  COMlIEXTARy 


[chap.  x■v^I. 


eiTre.  The  Connection  with  the  preceding  doeR  not  now  appear.  De  TTeiic.  God's  words, 
like  His  works,  are  complete  in  themselves.  Our  Lord  often  addressed  himself  to  that 
which  was  passing  in  men's  minds,  and  not  to  words  uttered.  He  addressed  his  remarks 
to  their  thoughts,  thus  showing  that  to  Him  all  hearts  are  open,  and  from  Him  no 
secrets  are  hid. 

di'ivSeKTov.  Inadmissible.  W.  <f  W.  ;  cannot  be  avoided.  Tyndale ;  pre-supposed. 
Eichter,  Lange  ;  it  is  not  othei-wise  to  he  expected.  Stier.  avayKf).  It  must  needs  be. 
MajOT.  With  ouK,  &c. ;  it  is  not  a  thing  unusual  to  happen.  Bengel;  not  an  absolute, 
but  conditional  necessity.  Thcopliylact,  Itusc7iviullcr.  Among  the  divine  purposes, 
reaving  hiunan  responsibility  perfect.  Calvin.  avdyKri,  not  referring  to  fate,  but  the 
connection  between  guilt  and  judgment.  Stier. 

(TKavSaKa.  A  crooked  stick  on  which  the  bait  is  fastened,  which  the  animal  strikes 
against,  and  so  springs  the  trap.  Here  the  departing  of  the  Pharisees  in  disgust  or  a 
quarrelsome  temper.  Doddridge, 


2.  It  were  better  for  him  that  a  millstone  icere  hanged  about  his  neck,  and  he  cast  into 
the  sea,  than  that  he  should  offend  one  of  these  little  ones. 

Better.     Better  he  should  perish  before  he  thus  sins. 

An  unspeakable  misery  to  be  oppressed  with  the  burden  of  one^s  own  sin. 

A  far  greater  to  draw  upon  one's  self  the  guilt  of  anotlier's  ruin. 

A  teachet  of  heresy  palliates  sin  and  ruins  souls. 

Millstone.     Gr.  nether  stone,  one  tui-ned  by  an  ass  not  by  hand. 

Matt,  xviii.  6. 
Designates  a  very  large  stone.     Eev.  xviii.  21. 
His  neck.     To  increage  the  infamy  of  his  death. 

Cast  into  the  sea.    Common  punishment  among  Syrians  and  Eomans. 
The  Syrians  rolled. a  criminal  in  lead  and  cast  him  into  the  sea. 
Sea.     Gr.  into  the  main  sea,  where  the  water  was  deep.     Matt,  xviii.  6. 
OflFend.     Gr.  cause  to  offend,  be  a  stumbling  block. 
Believers  are  neither  safe  nor  perfect  while  in  this  state. 
"  Beware  lest  your  liberty  become  a  stumbling  block  to   the   weak." 

1.  Cor.  viii.  9. 
"  Giving  no  offence   neither  to  Jews  nor  to  Gentiles."     1.  Cor.  x.  32 ; 

Eom.  xiv.  13. 
Christ  crucified  is  a  stone  of  offence  to  many.     Kom.  is.  33. 
Our  unhallowed  temper  ofttimes  a  stumbling  block. 
"If  meat  make  my  brother  to  offend,"  or  " prove  a  stumbling  block.' 

i..  Cor.  viii.  13. 
These.     Implying  that  little  children  were  then  in  their  midst. 
Little  ones.     Disciples  of  Christ,  young  in  y«ars  or  weak  in  faith. 
Esteemed  little  by  the  proud  ones  of  earth. 


NOTES. 


CHAP.  XVII.] 


ON    ST.   LUKE. 


171 


MEMORANDA, 


They  are,  however,  among  the  great  ones  in  the  Kingdom  of  Heaven. 
"I  will  turn  My  hand  upon  the  little  ones,"  i.e.,  for  protection.     Zech. 
xiii.  7. 


KvcriTeXet — \vio  Te'Aos.  To  indemnify  for  expenses,  hence,  impersonally  "  it  profits 
me."  fnaKKov  nnderKfoocl.  W.  d-  W.  The  act  committed  may,  apparently,  profit  or 
gratify  the  offender  while,  in  reality,  it  benefits  alone  the  persecuted.  Better  for  him 
thus  to  perish,  than  to  incur  the  woe  1  Matt,  xviii.  6. 

Aiflos  fivAiKos.  Lachmann,  Tischendorf,  Alford,  Cod.  Sinai.  fivXos  oviko?.  Major, 
W.  £  W.,  Wordsworth.  Augustus  thus  punished  a  Macedonian  and  the  followers  of 
Caius.  Custom  alluded  to  by  Aristopiianes.  Bdkaaaav — the  deep  main  sea,  opposed  to 
that  near  the  shore.  Hierarchism  destined  to  perish  in  the  revolutions  of  nations,  Rev. 
iii.  1.  Lange.    "Little  ones."    Little,  because  they  take  offence  at  everything.  Stier. 


8.  IT  Take  heed  to  yourselves :  If  thy  brother  trespass  against  thee,  rebuke  him  ;  and 
if  he  repent,  forgive  him. 

Take  heed.     Fly  from  these  stumbling  blocks,  if  it  be  possible. 
Separate  yourselves  from  the  Phaiisees  and  the  wicked  world. 
Beware  that  you  take  no  offence,  on  account  of  the  brethren. 
Beware  that  you  give  no  offence  yourself  to  the  children  of  the  world,  or 

to  the  children  of  God. 
We  are  warned  not  to  be  dismayed  nor  discouraged. 
"  Thou  shalt  not  hate  thy  brother  in  thine  heart."     Lev.  xix.  17. 
Rebuke.     Love  begins  by  speaking  truth. 
We  must  not  only  avoid  giving  offence,  but  endeavour  to  reform  those 

who  offend. 
"  Thou  shalt  in  any  wise  rebuke  thy  neighbor."     Lev.  xix.  17. 
It  is  not  honest  to  say  behind  him  what  we  would  not  say  before  him. 
If.     It  does  not  imply  that  we  must  not  forgive  unless  he  repent. 
If  without  repentance  there  can  be  more  cordial  reconciliation. 
Repent.     To  meditate  revenge,  though  he  should  not  repent,  is  great 

guilt. 
Forgive.     Forget  the  injury,  and  never  upbraid  him  with  it. 
Christians  are  to  be  as  anxious  to  2>uhlish  their  forgiveness  as  the  wicked 

their  revenge. 
Some  affirm  they  forgive  but  cannot  forget  an  injury. 
This  policy  of  earth  intends  taking  revenge  when  convenient. 

NOTES. 


MEMORANDA. 


172 


SUGGESTIBLE    COMMENTARY 


[chap.  x^^I. 


Christ  teaches  entire  and  conaplete  forgiveness  of  our  enemies. 
Seven-fold  vengeance  permitted  jn  the  Old  Testament.     Gen.  iv.  23-24. 
Seven-fold  forgiveness  is  enjoined  in  the  New  Testament. 


irpo<r«x€Te.  Guard  your  spirit.  Brown.  Govern  your  passions.  Doddridge.  afiMf/rri, 
literally  sin,  tit  ere,  omitted  by  nearly  all  the  ancient  authorities.  Alford;  omitted.  Cod. 
Sinai.    Be  billing  to  forgive.  Oosterzee,    Do  not  offend  others.  Bengel. 


4.  And  if  he  trespass  against  thee  seven  times  in  a  day,  and  seven  times  in  a  day  turn 
again  to  thee,  saying,  I  repent ;  thou,  shalt  forgive  him. 

Seven  times.    Luke  viii.  2.     Seventy  times  seven.    Matt,  xviii.  22. 

Seven  is  a  number  signifjing  perfection  or  completion. 

"  There  are  seven  abominations  in  his  heart,"  i.e.  he  is  fearfully  depraved. 

Prov.  xxvi.  25. 
Charity  and  true  mercy  rejoice  in  having  no  bounds. 
It  is  the  greatest  folly  to  refuse  mercy  while  we  ourselves  need  mercy. 
Those  needing  infinite  forgiveness  ought  not  to  limit  theirs  to  their 

fellow  men. 
A  symbolized  expression  for  never-ending  forgiveness. 
Infinite  Love  in  its  fulness  and  strength  sweeps  away  all  barriers. 
Rules  of  arithmetic  cannot  measure  a  mother's  love. 
Neither  should  a  sinner's  acts  of  forgiving  kindness  be  counted. 
Sanctified  love,  like  its  Author,  never  wearies  in  forgiving. 
A  forgiving  temper  alone  secures  peace  of  mind. 
Saying.     The  bare  acknowledgment  is  to  be  received. 
"  Charity  believeth  all  things."     1.  Cor.  xiii.  7. 

I  repent.     To  say  this  ingenuously  honors,  not  disgraces  the  penitent. 
Each  particular  sin  should  be  confessed  before  God. 
Forgive.     Gr.  dismiss,  that  is,  remit  all  obligation  or  penalty. 


afiapT-qari  for  afiaprri.  Tischendorf  Oosterzee,  Wordsworth,  Alford.  Not  general 
Bins,  but  those  committed  in  social  intercourse.  Oosterzee.  One  discriminates  between 
malicious  aKavSaka,  and  mere  infirmities,  aixaprCa.  Olshansen.  ^'  Seven  times  in  a  day." 
Does  not  imply  (Prov.  xxiv.  17)  that  a  just  man  may  fall  seven  times  into  sin.  CamphelU 

Taj  Tj/ie'pa!,  the  second  time  omitted.  Tischendorf,  Alford,  Cod.  Sinai.  Foiiniiri, 
Cod.  Sina  has  npo';  <re.  so  Mill,  Alford;  omitted  by  Tischendorf. 


NOTES, 


CHAP,  xvn.] 


ON  ST.  LUKE. 


173 


ME3IOIIANDA. 


5.  And  the  apoitlei  said  unto  the  Lord,  Increase  our  faith. 


liOrd.     This  word  implies  intense  earnestness  and  ?olcmnJty. 

They  hereby  recognize  the  Divine  Power  of  Jesus. 

Increase.  Gr.  add;  sacrifice  to  charity,  the  deceitful  sireetness  ol 
revenge. 

Amazed  at  the  greatness  of  the  faith  required  for  this  forgivenesc. 

It  demands  a  depth  of  faith  no  created  will  can  exercise. 

They  felt  the  difficulty  of  avoiding  offence  and  of  forgiving  them  sc  per- 
fectly and  so  divinely. 

Only  recorded  instance  of  their  asking  a  spiritual  gift  of  Christ. 

Christ's  intercession  prevents  our  faith  from  utter  extmction. 

A  confession  that  their  hearts  were  in  the  hands  of  their  Master, 

They  ask  for  faith,  and  show  their  faith  by  asking. 

Implies  that  He  could  mould  them  according  to  His  will. 

Inspired  men  looking  to  a  Divine  Being  for  a  Divine  gift. 

The  prayer  poured  out  and  the  grace  implored  denote  the  Divinity  of 
Christ. 

This  prayer  presixpposes : — 1,  we  have  faith  already;  2,  but  too  little; 
.3,  it  is  from  God  alone. 

Faith.    Which  surmounts  stumbling  blocks  and  freely  forgives  sins. 

Prayer  owes  its  birth  to  faith,  and  faith  its  increase  to  prayer. 

Even  the  Apostles,  prime  ministers  of  state  in  Christ's  Kingdom,  confess 
their  weakness. 

Contrast  with  presumption  and  arrogancy  of  the  Pope  in  proffcSE-ing  to 
dispense  Divine  mercy  to  his  fellow  men. 

Meaning  of  this  prayer: — Let  the  discoveries  of  faith,  1,  be  more  clear; 
2,  its  desires  stronger ;  3,  its  foundations  firmer ;  4,  its  dedication 
more  entire  ;  5,  its  delights  more  pleasing. 

Those  often  sadly  torn  by  envy  lovingly  unite  in  this  prayer. 

The  only  example  we  have  of  such  unanimity. 

Faith — 1,  needed  before  communion  ;  2,  required  at  commnnion ;  3,  ex- 
posed to  heavy  trials  after. 


oJ  arrdoToAnt.  The  only  time  in  the  N.T.  distinguished  from  the  "disciples,"  in 
addressing  their  Lord.  Stier,  Alford.  Thon  hast  taught  us  about  charity,  now  teach  us 
about  faith.  Wetstein.  A  time  when  they  failed  to  work  a  miracle.  Hose.  But  tc  forgive 
tt  deep  insult,  requires  a  faith  bordering  on  that  of  miricles.  Augustine.  "  iMrease.'' 
Give  ns  stronger  assurance  Norton.  Add  faith  to  u?,— "appone  nobis  fidem."  Words- 
worth. 


NOTES. 


MEMORANDA. 


174 


SUGGESXrVE    COMJIENTAEY 


[chap.  XVII. 


6.  And  the  Lord  said,  If  ye  had  faith  as  a  grain  of  viustard  seed,  ye  might  say  unto 
thii  sycamine  tree.  Be  thou  plucked  vp  hy  the  root,  and  be  thou  planted  in  the  sea;  and 
it  should  obey  you. 

If.  The  Divine  wonders  of  an  efScacioiis  faith  are  made  to  rest  upon  the 
exercise  of  a  childlike  trust. 

The  energies  of  the  soul  are  roused  to  action  by  the  Saviour's  word. 

Mustard.  Luke  xiii.  19.  Faith  appears  contemptible  to  the  eye  of  a 
carnal  world. 

Sycamine  tree.     Pointing  to  one  in  sight,  speaking  in  the  open  air. 

This  tree,  like  our  oak,  was  wide-branched  and  deep-rooted. 

Plucked  up.     A  proverbial  saying  for  anything  very  difficiUt. 

It  is  a  greater  victory  to  root  out  self-love  from  the  heart  than  a  moun- 
tain tree  by  its  roots. 

"  AU  things  are  possible  to  him  that  believeth."     Mark  ix.  23. 

"  Though  I  have  faith  that  I  could  remove  mountains."     1.  Cor.  xiii.  2. 

Planted.  A  type  of  the  Divine  jiower  in  confirming  believers  amid  the 
tumultous  shiftings  of  this  world. 

Sea.     A  type  of  tumult,  danger,  gloom,  and  restless  change. 

Heaven,  one  of  rest — "  There  was  no  more  sea."     Eev.  xxi.  1. 

With  strong  faith  offences  fall  harmless  against  believers,  as  the  waves 
against  the  rock. 

Perfect  faith  resisting  a  world  in  arms  is  of  God. 

The  lack  of  faith  has  its  ground  in  self-reliance — "  unstable  as  water." 
Jas.  i.  16. 

"  With  God  all  things  are  possible,"  He  is  the  source  of  faith.  Luke  i.  37. 


For  e'^eTf,  exeT6.  Tischendorf,  Cod.  Sinai.  "Faith."  Why  ask  increase  of  faith? 
First,  use  what  you  have.  Wetstein.  cruKafiiVw.  Must  not  be  confounded  with  the 
avKOfiopea,  which  is  the  Egyjitian  fig.  The  Sejit.  rendering  is  cr'jKajnu'oi.  The  vuMrmj 
tree,  common  in  Palestine.  Bengel,  Elsley,  GrotiJis,  Coverdale,  Geneva,  Rheimish, 
Alford,  Wordsworth.  "  The  sea."  This  tree  was  actually  to  take  root  and  grow, 
standing  in  the  sea.  Stier.    ravTr),  omitted.  Cod.  Sinai. 


7.  But  uthieh  of  you,  having  a  servant  ploughing  or  feeding  cattle,  will  say  unto  him 
hy  and  by,  when  he  is  come  from  the  field,  Go  and  sit  down  to  meat  ? 

Servant.     Our  Lord  teaches,  with  us  belongs  duty,  with  God  comfort. 
Ploughing.     The  church  is  the  field,  and  is  to  be  laboriously  tilled. 
Feeding.     Gr.  shepherding  or  tending.    John  xxi.  16 ;  Acts  xx.  28 ; 
1.  Pet.  V.  2. 


NOTES, 


svn.] 


ON    ST.    LUKE. 


175 


By  and  by.     Gr.  imincdiatdij,  f;o  directly  and  sit  down. 

Unwearied    coutiiuiance    through    the    whole   day's    labor    righteously 

measured  out. 
Count  not  the  time  long  before  the  rest  cometh. 

They  who,  in  faith  patiently  hold  fast  the  promises,  shall  afterwards,  &c. 
Go.     Gr.  come  in.     Luke  xii.  37  ;  Acts  xxiv.  7. 
Sit  down.     An  unexact  translation  ;  Gr.  recline. 
We  are  to  expect  here  neither  re.  t  nor  caresses  from  our  Master  until  our 

work  be  done. 
Perseverance  in  the  path  of  duty  alone  will  hear  the  joyful  "  Well  done." 

Matt.  XXV.  21. 


Se  marks  a  return  to  the  diBConrse.  Even  if  yon  have  thin  faith,  do  not  Rnppose  yon 
are  entitled  to  any  re-sfaid  pn  that  account.  ioil^ov.  Slave.  Kuinoel,  Duddridge, 
Alexander.  -noLfLaivovTa..  To  heid.  John  xxi.  cie/ws.  To  be  taktn  with  ^cpeK6i,v, 
come  directly  and  sit  down.  H'.  d-  W.  TiausJated,  immedioUhj,  75  other  places  in  the 
N.T.-  In  the  text,  it  is  wrorgly  joined  with  epfl.  It  corresionds  to  fxera  ravra. 
Forthwith  sit  down  to  meat.  Berigel,  JIford.  "  Go,"  &c.  Might  be,  "  Come  hither  and 
eat  wiih  me,  at  yeur  lord's  table,"  This  is  the  preiogative  of  Ike  children,  not  of  the 
servants,  whUe  they  remain  such,  Luke  ivii.  10.  This  parable  spoken  on  another 
occasion.  Kubcoel.  Checks  vanity  after  being  instructed.  Euthymius,  W.  &  W.  Lovo 
must  be  humble.  Stier.  Fears  of  future  trial.  OUhausen.  Necessity  of  patient 
endurance.  Owen.    After  epei,  Cod.  Sinai,  supplies  avTu. 


8.  And  will  not  rather  say  unto  him,  Make  rradij  wherewith  I  may  sup,  and  gird  thy- 
$elf,  and  serve  me,  till  I  have  eaten  and  drunken;  and  afterward  thou,  shall  eat  and 
drink  ? 

Rather.     A  sei-vant  should  not  refresh  himself  before  his  master. 
Make  ready.     This  directs  all  our  labors  to  God's  glory. 
Gird.     Girdle,  an  article  of  dress  worn  by  men  and  women  in  the  East. 
Also  by  priest,  soldiers,  and  kmgs  in  their  military  capacity. 
Materials,  leather,  such  as  that  now  v.-orn  by  the  Bedouins. 
Others,  silver,  fine  linen  embroidered  with  silk,  silver,  or  gold  threaJ,  and 

frequently  studded  with  precious  stones. 
Fastened  with  golden  clasps,  of  tied  in  knots,  the  ends  hanging  down. 
In  times  of  mourning  girdles  of  sackcloth  were  worn.     Isa.  iii.  24. 
Villages  were  given  to  the  Persian  queens  for  a  supply  of  girdles, 
lukhoms,  money,  and  sword  carried  in  the  girdle. 
Serve  me.     Patient  endurance  in  our  lot  here  taught. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


176 


SUGGJiSTIVE    C03IMEXTARY 


[chap. 


Labor  of  the  longest  life  is  but  sbort  compared  with  eternal  rewjird. 
We  are  bound  to  God,  but  not  lie  to  us.    The  reward  is  of  love. 
Afterward.     Short  indeed  had  been  their  hibour  at  the  plough. 
Slight  indeed  had  been  their  shepherding. 
The  rewards  of  a  prolonged  service  are  not  yet  to  be  claimed. 
Shalt  eat.     Happy  the  fidelity  admitted  to  the  heavenly  banquet. 


irepifutrdjicros.  A  costly  girdle,  worn  by  females,  named  in  Isa.  x'tui'  uecroTOpi^vpot. 
Sept.  A  tnnio  wrought  with  purple.  Smith.  Used  as  purses  among  the  orientals; 
hence  zonam  perdere,  to  lose  one's  purse.  Major.    After  eToifitwoK.  Cod.  Sinai.,  adds  >ioi. 


9.  Doth  he  thank  that  servant  because  he  did  the  things  that  were  commanded  him  t 
I  trow  not. 

Thank.     Our  all  should  be  spent  for  God,  since  He  has  given  lis  ail. 

God's  promises  have  made  Him  a  debtor,  to  his  own  honor. 

None  should  count  his  ploughman  as  if  he  were  no  better  than  the  field 

he  labors  in,  or  as  if  like  the  cattle,  to  be  fed  for  his  own  profit. 
The  Lord,  whose  we  are  by  creation,  does  not  thus  treat  His  servants. 
He  both  abundantly  thanks  and  rewards  them. 
Servant.     Luke  vii.  2.     Not  hired,  but  personal  property  by  birth  or 

purchase. 
All  the  thanking  must  be  on  our  side,  and  all  the  giving  on  God's. 
Even  the  Apostles  themselves,  in  their  full  duties,  unprofitable  servants. 
The  rightful  relation  between  us  and  Him,  "  whose  we  are,  and  whom  we 

serve." 
I  trow  not.     Gr.  I  think  he  will  not.     From  the  Saxon,  true,  faithful. 
It  is  not  enough  to  begin  well  the  work  of  eternity. 
No  rest  promised  until  we  enter  upon  a  sinless  state  in  a  world  exempt 

from  sin. 


\a.piv.  Luke  1.  50.  Our  Lord  is  not  laying  down  rules  for  earthly  masters.  Stier 
eiceiVai  and  auToi  cancelled.  Lachmann,  Tischendorf,  Alford;  omitted.  Cofi.  Sinai,  ov 
£oKw,  cancelled.  IiacW<»/m,  Tischendorf,  Alford;  retained.  Cod.,  Sinai.,  WurdjiwortK. 


NOTES. 


CHAP.  XVII.] 


ON    ST.    LUKE. 


177 


10.  Sn  Hkewine  ye,  vhen  ye  ghnll  have  done  aU  those  things  which  are  eommandrd  you, 
tay,  We  are  unprofitable  servants :  we  have  done  that  which  was  our  duty  to  do. 

Unprofitable.     Gr.  not  properly  useless,   hut  needless  ;  one  who  may 

be  dispensed  with. 
We  can  never  place  God  under  any  obligation  to  us. 
Worthless  ourselves,  God  must  ever  give  us  puicer  to  serve  Him. 
This  excludes  the  Papal  delusion  of  vieritoriousness. 
•'  Though  I  preach,  I  have  nothing  to  glory  of."     1.  Cor.  ix.  16. 
True  servants  of  God,  never  think  they  have  done  enough. 
Always  grieve  they  have  done  so  little,  and  done  it  so  imperfectly. 
Unprofitable-—!.  It  was  our  duty.     2.  Duty  was  done  by  God's  grace. 

3.  Alwaj's  imijerfect. 
Although   doing   things   impossible,  except   to  faith,  yet,  we  have  not 

benefited  God,  by  our  service. 
Human  pride  trusts  that  it  har.  done  God  a  favor  by  doing  well. 
Our  worthlessness  contrasts,  with  what  Christ  will  say  at  the  end.    Matt. 

XXV.  21. 
Of  the  earth,  saints  are  the  salt;  of  the  world,  the  Uijlit.     Matt.  v.  13-14. 
And,  as  such,  are  vessels  of  honor  in  the  great  Master's  hand.  2.  Tim.  ii.  21. 
This  shows  the  true  ground  of  inheriting  eternal  life. 
Death  is  the  wages  of  sin,  but  eternal  life,  tlie  gift  of  God. 
Our  Lord  gives  a  heavy  blow  to  self-righteousness. 
Each  one  secretly  flatters  himself,  that  some  one  is  worse  than  he  is. 
Servants,  of  God,  retain  the  honored  title  of  holy  ones  in  His  presence. 

Eev.  vii.  3. 
Elsewhere  He  caUs  us  not  servants,  but  "  friends."     John  xv.  IB. 
Kot  to  serve  Him  would  be  failure  in  a  bounden  duty,  and  entail  a  woe. 
1.  Cor.  ix.  16. 

It  would  make  ourselves  a  shameful  stumbling  block. 

Duty.     Slaves  then  owed  all  their  time  and  toil  to  their  master. 

They  had  nothing  and  did  nothing  their  master  did  not  claim. 

We  are,  and  ever  can  be,  only  veinels. 

Wliatever  of  grace  is  in  us  must  be  fiv!=.i  poured  in. 

He  must  give  us  power  to  labor,  and  existence  to  our  faith. 

Impatience  of  reward  springs  from  mistaken  views  of  our  relations. 

God's  claims  upon  us  are  infinite,  ours  upon  Him  nothing.' 

Conscience  ever  dashes  the  balance,  trying  to  prove  God  our  debtor. 

"  By  the  grace  of  God  I  am  what  I  am."     1.  Cor.  xv.  10. 

Believer  having  no  confidence,  yet  has  comfort  in  his  obedience. 

Woe  to  him  whom  his  Lord  calls  unprofitable  servant;  happy  he  who 
calls  himself  so.  Bengel. 


NOTES. 


MEMORANDA. 


MEMOBANnA. 


178 


SUGGESTIVE    COMMENTARY 


[chap.  XVIX. 


AxpeloC.  Iilehn.  Rosenmuller.  Christ  speaks  concerning  external  -works  after  the 
manner  of  men.  Lui/ter.  In  love,  perform  more  than  is  expressly  commanded;  service 
not  insignificant  or  unworOiy.  Neander.  It  does  not  signify  indolent  servants.  Stier. 
Those  of  whom  there  is  no  need,  or  whom  we  can  dispense  with.  Bengel.  Acts  xvii.  25, 
o)ii)ei\otJiev,  owe,  account  for,  to  be  under  obligation  :  coronabit  gratiam  suara.  Augustine. 
Kon  est  benefieium  scd  officium  facere  quod  debeas.  Seneca,  Vitayi  denique  culjjam  non 
lAudem  merui.  Hor.,  Wakefield. 


11.  H  And  it  came  to  pass,  as  he  went  to  Jerusalem,  that  he  passed  through  the  midst 
of  Samaria  and  Galilee. 

It  came  to  pass.    The  raising  of  LazaiTis  and  consequent  consultation 

belong  here.     John  xi.  1-53. 
Jerusalem,     liuke  ii.   25.     BRstory,   geography,   and   antiquity.     See 

Notes. 
Samaria.     Heb.  watch  height ;  city  founded,  b.c.  925,  by  Omri 
Scene  of  Elijah's  and  Elisha's  labors  ;  residence  of  kings. 
Ahab  built  a  palace  of  ivory  here  ;  denounced  by  the  prophet.    Isa.  ix.  9. 
Since  besieged  by  Syrians,  captured  by  Shalmaneser,  B.C.  720. 
Eebuilt    by    CuthiteH,  taken  by   Alexander  the    Great,    destroyed    by 

Hyrcanus,  Gabinius  rebuilt,  called  Gahinia. 
Herod  the  Great  adorned  it ;  called  it  Sehaste,  Greek  name  of  his  patron, 

Arigxista. 
Now  called  Sebastia ;  one  splendid  column  remains. 
The  Samaritans  avoided  intercourse  with  Christ.     John  iv.  9. 
Still  in  mercy,  "  He  was  found  of  those  that  sought  Him  not."  Isa.  Ixv.  1. 
Galilee.     Luke  i.  26.     Galileans  avoided  Samaria,  going  to  the  feasts. 
Their  bigotry  especially  ferocious  during  these  annual  feasts. 
Our  Lord  with  His  disciples  took  the  shorter  route  through  Samaria, 
During  this  His  last  journey  in  mercy  He  remembers  these  strangers. 


iyivero.  He  stayed  in  a  town  of  Ephraim  until  the  Passover  called  Him  to 
Jerusalem.  Eobinson,  Oosterzee.  Miracle  performed  on  leaving  Ephraita.  Olshausen, 
Gerlach.  avrbs.  He  for  His  part,  would  go  diiect.  Meyer.  Sm  fiecrov.  On  the  frontier, 
between  Samaria  and  Galilee.  Confines  of  Samaria,  Alford,  Brown.  In  the  confines. 
Bengel;  vaidst.  De  Wette.  Last  journey  to -Jerusalem.  <Sficr.  To  feast  of  Tabernacles. 
Stier.  To  feast  of  Tabernacles.  Olshauien.  Out  of  its  chronological  place.  Bobin»on» 
avToy,  omitted.  Cod.  Sinai, 


J!fOTES. 


CHAP.  XVII.] 


ON    ST.    LUKE. 


179 


12.  And  aa  he  entered  into  a  certain  village,  there  met  him  ten  men  that  were  lepers. 
which  stood  afar  off: 

Entered.     Our  Saviour  met  tlicm  before  lie  cnteretl  the  village. 

By  law,  lepers  were  excluded  from  entering  towns.     Lev.  xiii.  46. 

A  type  of  the  unclean  ones  shut  out  from  the  city  of  our  God,  Eev.  iii.  7. 

Village.     In  the  East  a  collection  of  houses  with  walls. 

It  is  not  safe  to  dwell  apart  from  the  protection  of  neighbors. 

Since  the  theocracy  ceased  the  laud  had  been  exposed  to  marauders. 

Ten  men.     Proves  the  wretched  half -possessed  creatures  numerous. 

A  common  misery  had  drawn  them  together. 

A  divme  law:  The  leper  shall  dwell  alone,  i.e.  apart.     Lev.  xiii.   46. 

Lepers  were   seen  by  the  author,  dwelling  quite  alone  in  Syria. 

In  the  border-land,  a  Samaritan  had  joined  their  forlorn  baud. 

Their  misery  had  broken  down  their  national  distinction. 

Lepers.      Luke  v.  12.      Leprosy,   an  outward  symbol  of   sin,   in   its 

deepest  malignity. 
It  tyi^ified  entire  separation  from  God,  spiritual  death.     Luke  iv.  27. 
Jews'  believed  it  the  punishment  of  some  particular  sin. 
Afar  off.     Lev.  xiii.  45-46.     At  a  distance  from  the  healthy. 
Leprosy  of  sin  renders  us  unworthy  to  draw  near  to  God. 
Every  sin  cherished,  excommnnicates  us  from  God. 
One  realizing  his  unworthinese.  begins  actually  to  draw  near  to  Him. 
Unwilling  to  bear  the  shame  of  sin,  we  have  yet  to  repent. 


MEMORANDA. 


Aeji-poi  ai/6pe!.  The  Persian  lepers  anciently  were  forbidden  to  mingle  in  societyi 
Herodotus.  "Afar  off."  Soi^e  Rabbis  name  four  feet,  others  one  liiindrod  feet.  Li^W- 
foot.  We  are  ignorant  of  sin,  if  unwilliui;  to  bear  our  shame.  Quesnel.  Condemned  by 
Clement  II,  in  the  Bull  Unigenitm  ,i7i3. 


13.  And  they  lifted  up  their  voices,  and  said,  Jesus,  Master,  have  mercy  on  ua, 

liiftcd  up.     Leprosy  renders  the  voice  hoarse  and  feeble. 

The  gift  of  prayer,  is  the  beginnmg  of  conversion. 

The  more  inveterate  our  disease,  the  more  earnestly  must  we  pray. 

Double  leprosy,  of  ignorance  and  love  ol  sin,  demands  double  mercy. 

He  needs  a  Priest  to  deliver,  and  a  Prophet  to  enlighten  him. 

If  satisfied  with  mere  forms,  we  do  not  feel  our  spiritual  disease. 

Ciy  of  distress,  1.  Universally  raised.     2.  Graciously  heard. 


VOTES. 


MEMORANDA. 


ISO 


SUGGESTIVE    COMMENTAKY 


[chap.  XYII. 


1.    Great  misery,  aad  great  mercy.      2.    Great  ingratitude,  and   great 

thankfulness.     3.  Israel  blessed,  but  rejected  through  unbelief. 
Mercy.     Felt  miseiy,  a  quick  and  urgent  teacher. 
Man's  misery,  and  Christ's  compassion,  suited  to  each  other. 
If  God  has  heard  thy  cry  for  mercy,  let  Him  hear  thy  Hallelujah. 


es-KTrara..    A  word  peculiar  to  Lnke,  instead  of  tzvpie,  of  Matt.  Major, 


14.  And  when  he  saw  them,  he  said  unto  them,  Go  show  yowrseXves  unto  the  pricete. 
And  it  came  to  pass,  that,  as  they  went,  they  were  cleansed. 

Go  Shew.     Lev.  xiii.  2.     The  mysterious  way  He  chose  to  strengthen 

their  faith. 
This  direction  was  itself,  an  indirect  promise  of  cure. 
To  set  out  uncured,  demanded  no  small  degree  of  faith. 
TJncleansed,  a  test  of  faith,  cleansed,  of  obedience. 
"When  ordered,  they  had  not  yet  been  deansed. 
He  prescribes  no  medicines  or  washings. 

Physician,  in  wisdom  and  tenderness  varies  his  treatment.     Matt.  xi.  C. 
He  resists  strong  faith,  to  make  it  stronger  still.     Matt.  xv.  24. 
He  aids  weak  faith,  lest  He  "  quench  the  smoking  flax."     Matt.  xii.  20. 
He  softens  another's  heart,  by  first  giving  an  earthly  benefit. 
They  were  bidden  to  go  and  act,  as  though  they  were  cleansed. 
Their  journey  would  have  been  useless,  had  not  Christ's  words  proved  true. 
"  Go  thy  way,  thy  son  liveth,"  He  said  to  the  nobleman  of  Capemauia. 

John  iv.  50. 
Elisha  to  Naaman,  "  Go,  wash  seven  times  in  Jordan." 
In  Luke  v.  20,  He  forgives  _/irsi  and  heals  after. 
Here,  He  first  heals,  and  then  pardons. 
Those  who  expect  Christ's  favors,  must  follow  His  words. 
If  we  do  what  we  can,  God  will  do  what  we  cannot. 
Priests.     Luke  i.  5.     His  ofiice  was  to  declare  cured,  not  to  cure. 
He  honors  God's  ordinances,  then  in  their  deep  degradation. 
Theif  going,  constrained  His  enemies  to  admit,  Christ  vindicated  the  law. 
"  Observe  diligently  and  do,  all  that  the  priests  shall  teach  you."     Dent 

X'iiv.  8. 
This  awakened  their  interest  in  the  Wonder- Worker  of  Galilee. 
It  established  rncontrovertibly  the  fact  of  the  miracle. 

NOTES. 


CHAP.  XVII.] 


ON    ST.    LUKE. 


181 


Thus  btithing  in  Jordan  tested  the  faith  of  Naaman. 

They  went,  both  Jews  and  Samuritan,  towards  Jerusalem. 

The  Samaritan  obeying,  passed  by  Samaritanism  and  Judaism,  on  to 

Christ. 
If  they  had  indulged  in  doubts  they  would  have  died  lepers. 
"  If  any  man  will  do  His  will,"  he  shall  receive  the  adoption  of  sons. 
Cleansed.     They  had  no  sooner  begun  their  journey  than  they  vyere 

cleansed. 
However  small  the  effort  they  were  bound  to  return  and  give  thanks. 
Ingratitude  would  not  endure  the  slightest  labor  to  acknowledge  it. 
So  speedy  a  cure  the  reward  of  ready  obedience. 
He  heals  ten  with  a  single  tcord  and  without  a  touch. 
Divine  meekness,  avoiding  ostentation,  heals  without  a  ivitnesi. 
Instead  of  enhancing  He  veils  the  splendor  of  the  miracle. 
Oft  the  miracles  of  God  are  "  the  hidings  of  His  power." 
Christ  saw  the  deep-seated  contempt  entertained  for  Him. 
If  we  obey  in  faith  the  buds  of  promise  will  open  into  fruiL 
The  narrative  is  set  before  us  as  the  report  of  an  eyc-witnegs. 
Faith  can  do  what  no  earthly  physician  can. 
He  may  have  designed  to  prove  the  ingratitude  of  the  Jews. 


3IEMORANVA, 


iropevee'i'Tes.  To  test  the  faith  of  one  rejecting  Jewish  law.  Lightfoot.  Onr  Lorf 
heie  sinks,  as  it  were,  the  healing,  for  reiiaons  unknown  to  us.  A  marvellous  fact-,  they 
had  faith  to  be  healed.  They  had  not  faith  to  return  and  give  thanks.  Stier.  "  Priest:;." 
Eome  sanctions  a  Christian  priesthood,  and  tells  her  followers  that  sinners  should  go  to 
the  priest.  Bosstiet,  Decrees  of  Trent.  Sound  and  scriptural  advice,  when  rightly 
understood,  for  Christ  is  the  only  priest.  There  are  no  priests  upon  earth,  for  a  priest 
implies  a  sacrifice.  Jews  went  to  Jerusalem,  and  Samaritan  to  Gerizim.  WeUl/:in, 
Owen,  All  to  Jei-usalem.  Tertullian.  Uncertain.  Stier.  To  have  sent  the  Samaritan  to 
a  Jewish  priest,  would  have  secured  liis  rejection.  Liyhtfoot.  Ho  thus  converted  the 
Samaritan's  prejudices.  Neander.  He  who  healed  him  would  open  the  temple  to  him. 
Roos.  The  Samaritan  did  go  to  Jerusalem,  and  returning,  met  Jesus.  Gerlach.  This 
healing,  a  prophetic  type  of  what  would  take  placo  under  Christ's  reign.  Brown. 


15.  And  one  of  them,  xchen  he  saw  that  he  was  healed,  turned  back,  and  with  a  loud 
voice  glorified  Ood, 

Turned  back.     Forgetting  all  about  priests. 

In  the  fulness  of  a  grateful  heait  this  poor  Gentile  returned  thinking  to 
honor  his  Saviour. 


NOTES. 


ME3IORANDA. 


182 


StJGGESTR'E    COMMENTAEY 


[cHii*.  XVII. 


Naaman  returned  to  bring  thankful  blessing  to  the  man  of  God. 
Gratitude  for  blessings  acceptable  to  God,  because  so  rarelij  rendered. 
All  were  healed  and  all  ought  to  have  presented  themselves  to  the  priests 

and  then  3'cturn. 
Not  hours  but  minutes  elapse  between  the  command  and  cure. 
Millions  lift  up  their  vofcc.s  praying  for  benefits. 
But  are  dumb,  through  ingratitude,  when  they  once  receive  them. 
Loud  voice.     As  he  had  been  loud  in  prayer  so  loud  in  praises. 
A  grateful  heart  will  find  a  tuneful  tongue. 
Glorified.     His  gratitude  to  the  Author  of  his  cure  shows  itself  in 

than];s. 
In  offering  Divine  homage  to  Christ  he  acknowledges  His  Diviniiii. 
"All  men    should    honor    the    Son  even  as  they  honor  the   Father." 

John  v.  28. 


iin-e'<rrpe>//6.  Before  being  cleansed.  O-Merzee.  Before  he  had  shown  himself  to  tbe 
priest.  Hence  it  appears  that  the  obligation  to  gratitude  to  God,  and,  in  like  manner,  to 
other  moral  virtues,  grounded  on  Love  and  Faith,  is  prior  and  superior  to  sill  positive 
law.  Wordsu-orth.  Rather  let  us  say,  obedience  is  the  highest  proof  of  gratitude  to  God. 
No  action  is  pleasing  to  ih&  Almighty  that  comes  into  His  presence  charged  with  the 
neglect  of  some  other  duty.  When  God  clearly  enjoins  some  act  to  be  performed,  men 
are  not  at  hberty  to  prefer  their  judgment  to  His,  and  to  substitute  a  deed  of  man's 
selection  for  one  that  is  of  God's  appointment.  A  faithful  compliance  with  the 
instruction  which,  for  our  guidance,  God  has  given,  forms  the  foundation  of  all  lawful 
worship.  The  above  lesson  was  taught  of  old  symbolically ;  the  lights  in  the  Sanctuaiy 
*ere  to  be  trimmed  only  with  the  oil  which  had  been  prepared  according  to  divine 
instruction.  The  grateful  man  was  a  Samaritan — that  is,  in  the  estimation  of  a  Jew, 
a  heathen,  therefore  his  knowledge  of  God's  ways,  and  of  the  obedience  due  to  His 
commands,  was  inferior  to  that  which  the  imgrateful  nine  possessed,  for  they  were  Jews. 


16.  And  fell  doicn  on  his  face  at  his  feet,  giving  him  thanks:  and  he  was  a  Samaritan. 

Fell  down.     Prostration  still  practised  in  the  East. 

The  guilt  that  constantly  ^oZZ!(<(?s  should  keep  us  in  the  dtist. 

Ancientlj  physicians  were  thus  embraced  by  patients  cured. 

Greek  devotees  embraced  the  knees  of  gods  while  praying. 

They  supposed  mercy  had  its  dwelling  there. 

Thanks.     Many  who  profess  religion,  excelled  by  those  who  do  not. 

Our  Lord  remembers,  and  will  requite  the  grateful  heart. 

A  doep  sense  of  guilt,  the  only  secret  of  a  thankful  heart. 


NOTES. 


CHAP.  X\TI.] 


ON    ST.    LUKE. 


183 


The  root  of  humility  alone,  bears  the  flower  of  thankfulness. 

Infinite  pardon,  demands  infinite  gratitude. 

We  remember  our  bodily  cures,  and  too  often  forget  the   healing   of 

our  souls. 
Samaritan.     An  alien  of  an  unmixed  heathen  stock.     Luke  ix.  52. 
A  stranger  by  birth,  to  the  covenant  of  the  promise. 
The  nine  imthankful  ones,  were  of  the  seed  of  Abraham. 


TToSaj.  Medicormn  genua  tangentes.  Senecrt.  "Samaritan."  Our  Saviour  preached 
by  miracles  as  well  as  by  parables.  His  wonders  were  not  mere  feats  displaying  super- 
natural power.  Alford. 


MEMORANDA, 


17.  And  Jestu  answering  said,  Were  there  not  ten  eleamed  }    but  where  are  the  iiine  ? 

Ten.     A  proof  of  Christ's  omniscience  and  Divinity. 

He  had  coimted  ten,  and  knew  all  were  healed. 

He  that  numbers  the  stars,  numbers  our  mercies  too. 

They  are  still  boimd,  and  hereafter  must  stand  before  their  Benefactor. 

His  love  asks  after  them  now,  waiting  to  win  them  back. 

He  will  one  day  as  their  judge,  put  the  fearful  question, — Where  ? 

He  knew  before  He  healed  them,  they  would  not  return. 

For  the  honor  of  God  and  the  good  of  men.  He  desires  our  thankfulness. 

Grace  is  not  lessened  to  vs,  because  others  share  it. 

He  might  justly  have  revoked  their  cure. 

"Where  are  the  nine  ?    Gr.  But  the  nine,  ichere  are  they  ?    1.  Where 

were  they  once  ?     2.    Where  are  they  now  ?     3.  Where  will  they  bo 

hereafter  ? 
Not   ignorant   of    their  locality,   but   He   would  prove   their  piety    or 

ingratitude. 
"  God  called  unto  Adam,  and  said  unto  him.  Where  art  thou  ?"    Gen.  iii.  9. 
Ingratitude,  the  beginning  of  all  heathenism.     Kom.  i.  21. 
David  prayed,  he  might  not  "  forget  the  Lord's  benflfits."     Psa.  ciii.  2. 
It  was  the  root  of  much  of  the  apostasy  in  Israel.     Deut.  xxxii.  G. 
"  Their  goodness  is  as  the  morning  cloud,  and  the  early  dew."  Hos.  vi.  4. 
These  nine  represent  rebeUious  Israel. 
"He  slew  them,  and  they  returned  and  inquired  after  the  Lord."     Psa. 

lxx\iii.  3-4. 
"They  remembered  not  His  hand,  when  He  delivered  them."      Psa. 

lxx^'iii.  42. 


NOTES. 


MEMORANDA. 


184 


SUGGESTIVE    COMMENTARY 


[chap.  XVII. 


But  sins  in  Gospel  negloctcrs,  are  greater,  and  need  deeper  repentance. 

We  open  not  our  moutlis,  till  He  opens  His  hand. 

But  supplying  our  wants,  closes  our  hearts,  and  silences  our  tongues. 

"  Bless  the  Lord,  0  my  soul,  and  forget  not  all  His  benefits."     Psa.  ciii.  2. 

We  hide  mercies  iinder  a  bushel,  and  set  our  wants  upon  a  hill. 

The  Loi-d  is  not  concerned  about  the  honor  from  men. 

But  obedience  to  God,  is  paramount  to  sacrifice.     1  Sam.  xv.  22. 

Afflictions  sanctified,  lead  men  to  cry  mightily  for  mercy.      Heb.  xii.  11. 

Gratitude  is  the  turning  back  of  the  heart. 

This  stranger  received  benefit,  from  ch&nce  Jellowship,  with  Israelites. 

His  ignorance  of  the  true  worship,  might  have  excusfid  him. 

Heathen  honored  Jesus,  more  generally  than  Israel. 


01  Sexa,  Were  not  the  ten  cleansed  ?  but  the  nine,  -wtere  are  they  ?  Wordsworth, 
Formerly  one  miracle  animated  a  hundred  tongues,  now  the  ten  cleansed,  extorted  not 
a  word  of  praise.  The  disposition  of  the  crowd  had  changed  toward  Him.  Stier.  First 
seen  at  Nazareth,  Matt.  xiii.  56.  Robinson. 


18.  There  are  not  found  that  returned  to  give  glory  to  Qod,  save  this  stranger. 

Returned.     Eefusing  thanks  to  God,  dries  up  the  Fountain  of  mercies. 

The  Jewish  people  would  not  return  from  their  wanderings. 

Thus  Naaman  returned,  and  offered  a  princely  gift  to  his  benefactor. 

Christ  was  pleased  with  the  leper's  seeming  disobedience. 

"  Obedience  better  than  sacrifice,"  a  lesson  Saul  never  learned.      1  Sam. 

XV.  22. 
Stranger.     An  alien  of  another  and  purely  heathen  stock.    Luke  ix. 
Now  "  a  fellow  citizen," — "an  Israelite  indeed."     John  i.  47. 
This  "  stranf;er  to  the  covenant  of  promise  "  believed  in  the  Kedeemer. 
His  faith  siu-passed  that  of  the  nine,  who  were  probably  Jews. 
The  centurion's  faith  put  to  shame  the  children  of  Abraham.      Matt. 

viii.  10. 
Ingratitude  has  deprived  the  Church  of  many  blessings. 
Hezekiah,  on  his  recovering,  rendered  thanks  to  God.     Isa.  xxxviii.  20. 
David  also ;  "  I  love  the  Lord,  because  He  has  heard  my  voice."     Psa. 

cxvi.  1. 


NOTES, 


CHAP,  xvn.] 


ON    ST.    LUKE. 


185 


oAXoveiT)!.  It  occurs  nowhere  else.  One  of  another  nation.  Our  Saviour  clearly 
teaches  that  the  Samaritans  were  only  Gentiles.  iXAoeflH?.  Joscphm.  They  were 
an  unmixed  Gentile  race.  Trench,  Alford.  Their  religion  was  raixeil.  It  does  not 
appear  that  the  Samaritan  healed,  was  going  to  Mount  Gerizim.  They  claimed,  in  our 
Lord's  time,  to  be  descended  from  the  patriarchs.  Liijhtfoot. 

&6^a.v,  to  ascribe  to  God  His  true  character,  John  ix.  24 ;  Acts  xii.  23.  iofao-ri.'  <rou 
■rb  ovofia.  Manifest  Thyself  according  to  that  which  Thou  art,  John  xii.  28.  V/ebiter't 
Syntax, 


19.  And  he  said  unto  him,  AHse,  go  thy  way  :  thy  faith  hath  made  thee  whoU. 
Arise.      The   deeper    his  penitence,  the  higher  Christ  lifts  him  up. 

Eph.  iii.  19. 
Christ  rewards  even  thanks  with  new  favors. 
Faith,  cleansed  the  nine  also,  but  they  were  without  gratitude. 
It  introduces  Christ  into  the  soul,  and  with  Him,  the  fulhiess  of  God. 
Whole.     In  a  higher  sense  than  the  mere  cleansing  of  leprosy. 
Faith  of  the  nine  reached  the  body,  of  this  body  and  soul. 
This  acceptance  by  Christ,  secured  his  salvation. 


MEMORANDA. 


<re<noK€.  The  act  of  Christ  which  we  term  acceptance  is  fully  represented  hern. 
Acceptance  depends  on  our  part  not  so  much  upon  a  creed  as  upon  our  foith;  not  so 
much  upon  beUef  about  Christ,  as  in  a  personad  appUoation,  and  consequent  relation  to 
Hun.  W.  d-  W. 


20   II  And  when  he  was  demanded  of  the  Pharisee/,  when  the.  hingdom  of  Ood  should 
come,  he  answered  them  and  said.  The  kingdom  of  God  cometh  not  with  observation. 

Demanded.     Gr.  questioning.    They  had  no  good  end  in  view. 

As  usual,  their  object  was  to  entangle,  in  order  to  accuse  Him. 

Light  had  come,  but  they  had  not  an  eye  to  behold  it. 

These  men  knew  not  for  what  they  asked. 

The  Pharisees  icould  know  the  time  of  His  coming. 

They  expected  the  Kmgdom  foretold  by  Daniel  to  appear.     Dan.  ii.  44. 

Kingdom.     The  Jews  then  universally  expected  the  Messiah. 

They  knew  that  our  Saviour  laid  claim  to  be  the  promised  ShUoh. 

They  would  have  another  salvation  than  that  from  sin,  through  faith. 

Miracles  and  testimonies  prove  their  time  of  visitation,  nearly  ended. 

With  closed  eyes,  they  murmuringly  ask,  "  WiU  it  be  soon?" 

NOTES. 


MEMOEAWr-A, 


186 


SUGGESTIVE    COMMENTARY 


[chap.  XVII. 


The  universal  expectation  of  the  Jews,  came  into  conflict  with  Jesus. 

Their  sensual  eye  looked  oiit  for  great  things. 

Power  of  this  kingdom  seen  in  penetrating  the  heart. 

It  is  no  visible  church,  though  it  ever  builds  up  many. 

It  has  no  geographical  where,  aud  cannot  be  marked  on  the  map. 

It  is  "  righteousness,  peace,  and  joy  in  the  Holy  Ghost."     Eom.  xiv.  17. 

Should  come.    Pharisees  might  have  known  Christ  taught  his  disciples 

so  to  pray. 
It  began  in  the  manger  at  Bethlehem. 
None  hut  the  angels  and  shepherds  knew  it.     Luke  ii.  9. 
It  appeared  in  the  temijle,  and  Simeon  and  Anna  alone,  recognised  its 

King, 
niirty  years  after,  a  few  fishermen  and  publicans  read  it. 
But  the  kingdom  will  come  "  as  a  thief  in  the  night."     Matt.  xxiv.  44. 
Answered.    When  asked,  if  few  are  saved?   He  answered,  "  Strive  ye." 
If  John  would  ever  die  ?  He  answered,  "  Follow  Me."     John  xxi.  22. 
Shall  the  kingdom  of  heaven  come  ?    He  answered,  "  Look  within." 
His  love  was  never  embittered ;  His  patience  never  exhausted. 
He  annihilates  their  materialistic  views  of  a  splendid  manifestation. 
Their  kingdom  was  to  be  reared  with  observation. 
Cometh.     In  my  own  person  and  manifestation. 
It  shall  be  announced  by  true  witnesses  after  Me. 
Observation.     Or,  Anticipation. 
Those  seeking  it  in  the  pomp  of  this  world,  run  the   risk  of  never 

finding  it. 
It  would  be  marked,  but  they  would  not  see  it. 
It  foretells  their  false  security  and  infidelity. 
It  is  established  upon  the  ruins  of  all,  in  which  carnal  men  glory. 
When  it  comes,  there  will  be  no  difference  of  opinio7i,  whether  it  has 

come  or  not. 
It  cometh  not  with  legal  works,  or  ecclesiastical  display. 
The  changes  in  earthly  kingdoms,  marked  by  great  show. 
A  monarch  visiting  his  territories,  rouses  half  the  nation. 
Many  are  curious  concerning  times  and  revolutions. 
But  have  no  pleasure  in  securing  an  interest  in  Christ's  kingdom. 
The  history  of  the  Incarnate  One,  a  striking  proof  of'  this  text. 


«7rep(on)9els.    In  derision.  Euthymius,  Andreips.      Their  Buperfioial  Tiews,  and  self- 
complacent  ignorance.  Olshausen.     TrapaTijpijcreios.    "  Observation,"  parade.  Doddridge, 


NOTES. 


CHAP,  xvn.] 


ON  ST.  LUEE. 


187 


Campbell :  attention.  Marsh ;  Bplcndor.  Entliymiut.  So  that  it  may  be  kno-.vii.  J=:/«ner. 
Eoyal  splendor  and  triumph.  EUUy.  As  to  external  features.  Luther.  Not  with 
•watching.  Stier,  Brown.    The  evidence  complete  and  overwlielriiing.  Norton. 


21.  Neither  shall  they  say,  La  here  I    or,  lo  there !  for,  behold,  the  kingdom  of  God  U 
within  you. 

Neither  shall  they  say.     Gr.  Not  even  shall  men  say. 

So  openly  and  suddenly,  will  it  break  upon  the  world. 

XiO  here  !  Many  look  to  missionaries,  schools,  and  ministers,  to  con- 
vert the  world. 

Its  Master,  cradled  in  a  manger,  came  not  with  obsei-v-ation. 

Paul,  bound  like  his  own  King,  represents  the  church. 

Peter  in  Babylon,  instead  of  Jeriisalem,  illustrates  it. 

John,  in  the  isle  of  Patmos,' unfolds  its  natiire. 

Constantine  patronized  the  Church,  but  it  was  a  false,  "  Lo  here !  " 

The  Reformation  sang  for  a  while,  "  God  is  with  iw." 

A  thousand  sects  have  proudly  cried,  "  God  is  with  i«." 

But  these  pretensions  disproved,  by  a  thousand  infirmities. 

Within  you.  The  elements  of  this  kingdom,  found  alone  in  the 
heart. 

Empire  of  Satan,  there  destroyed,  and  Christ's  throne  re-established. 

They  will  miss  finding  it,  who  neglect  Christ's  marks. 

This  Kingdom  "  w'ithout  form  or  comeliness,"  to  the  natural  eye.  Isa. 
liii.  2. 

Its  glory  the  "hidden  life  of  Christ  in  God."    Col.  iii.  3. 

"  There  standeth  one  among  you,  whom  ye  know  not."     John  i.  26. 


'ISov,  "  Lo.^' — A  warning  here  to  all  expositors  of  prophecy,  who  are  ever  crying,  Lo 
here  I  and  Lo  there!  whenever  a  revolution  brealis  out.  Alford.  "Kingdom." — Jewish 
nation.  Campbell.  ij,e<Tos  vfiiiv. — John  i.  26.  evxbs.  Among,  Beza,  Fleck,  Borneman: 
already  among  you.  Oosterzee.  The  Pharisees,  being  bitter  enemies,  might  have  taught 
the  translators,  th-at  it  certainly  was  not  in  their  hearts,  John.  i.  26;  xii.  35.  The  Kina- 
dom  of  God  was  begun.among  them,  "Among  you"  includes,  of  course,  the  deeper  and 
personal  one  within  each  of  you,  but  they  are  not  convertible  toiTus.  Alford.  Referring 
to  the  presence  of  Jesus  Himself,  the  King.  We  are  not  to  bo  too  curious  and  inquisitive 
about  the  future  of  Messiah's  Kingdom,  bnt  to  recognise  it  as  present  and  a  fact.  W.  d  W. 
Both  among,  but  unseen  by  you.  Grotius,  Bengel.  De  Wette,  Stier,  Lange.  An  ethical 
condition  within  us.  Schleusner.  A  modem,  not  Biblical  idea.  Meyer.  Chiliasra  overlooks 
the  spirit  for  the  body ;  spiritualism,  the  body  for  the  spirit.  Oosterzee.  Christ's  advent. 
Beza,  Spiritual,  not  external.  Luther,  Erasmus,  Calvin.  Campbell,  Olshauscn,  Brown. 
The  second  iSoii  omitted.  Tisehendorf,  Alford,  Cod.  Sinai. 


NOTES. 


MEMOltANDA. 


MEMORANDA. 


188 


SUGGESTIVE    COMMENTARY 


[chap.  xvn. 


22.  And  he  said  unto  the  disciples,  The  days  will  come,  when  ye  shall  desire  to  see  on« 
of  the  days  of  the  Son  of  man,  and  ye  shall  not  see  it. 

Said.     This  discom-se  takes  a  prophetic  character. 

Begins  with  His  own  age  and  extends  to  the  end  of  the  world. 

Days  "will  come.     In  the  midst  of  calamities,  you  will  look  for  a 

Deliverer. 
You  spend  time  in  questioning,  while  the  day  of  grace  is  passing. 
Ye   shall.     Disciples  and  Pharisees,  sliall  wish  back,  the  days  of  tho 

Son  of  man. 
Desire  to  see.     Men  will  rise,  pretending  to  be  able  to  deliver  you. 
One  of  the  dajrs.     Sabbath  days,  sacrament  days,  praying  days. 
Days  when, the  angel  comes  down  to  stir  the  waters.     John  v.  4. 
When  the  Son  of  man  rides  forth,  with  His  bow  and  crown.    Eev.  vi, 
He  counsels  them  to  prepare  for  seasons  of  spiritual  gloom. 
Highest  knowledge  avails  only  those  improving  the  same. 
Son  of  man.     Luke  v.  24.     See  Notes. 

Not  see  it.     Time  will  have  passed,  while  ye  are  inquiring  after  it. 
Teachers  will  be  silenced,  and  solemn  assemblie?  scattered. 
Saints  will  be  exiled,  imprisoned,  or  on  the  cross. 
Men  do  not  know  the  worth  of  mercies,  until  they  want  them. 


2. 


imOvfji-ncrere.  The  Paraclete.  Bengel;  the  coming.  Oosterzee.  "Days,"  of  tb<j 
Pharisees  recognizing,  in  tneir  future  misery,  the  Messiahship  of  Jesus,  too  late.  Stier. 
The  general  blessedness  of  the  Messiah's  reign.  Alford,  Meyer.  They  shall  desire  to 
have  Him  for  one  day  only  in  their  midst  again.  Neander.  The  misery  of  the  uncon- 
verted, at  the  time  of  the  Saviour's  second  advent.  Stella.  The  state  of  the  apostles  after 
the  ascen=ion ;  the  fasting,  when  the  Bridegroom  is  taken.  Byle.  One  day  of  the  Master's 
presence.  Brown. 


23.  And  they  shall  say  to  you.  See  here  ;  or,  see  there  :  go  not  after  them,  nor  follow 
them. 

See  here.     The  world,  ever  full  of  false  prophets,  and  daring  leaders. 
Oracles  of  truth  alone,  with  the  Eternal  Spirit,  can  pierce  their  masks. 
False  church  never  bears  the  marks,  of  a  true  spouse  of  Christ. 
"  Art  thou  not  that  Egyptian,  who  before  these  days  ?  "     Acts  xxi.  38. 
The  Jews  have  ever  been  too  willing,  to  be  deceived  by  impostors. 
Their  persistent  rejection  of  the  Redeemer  for  1800  years,  is  a  standing 
fulfilment  of  Prophecy.     Luke  xiii.  35. 


NOTES. 


OHAP.  xvn.] 


ON   ST.   LUKE. 


189 


Go  not.     Go  not  from  duty,  to  chase  every  idle,  boastful  rumor. 

A  warning  to  those,  expounding  unfulfilled  prophecy.     Matt.  xxiv.  23. 

In  great  calamities,  impostors  try  to  seduce  bad  and  good  alike. 


*JSoi>  HiSe.  False  Christs  arose :  Barchoehabas  in  the  reign  of  Adrian  ;  in  434.  Moses 
Cretensis;  520.  Dunnan  ;  529.  Julian;  571.  Mohammed  ;  721,  A  Syrian  impostor;  1137. 
In  France  ;  1138.  A  Persian  ;  1157.  At  Cordnba,  in  Spain  ;  1167.  In  the  kingdom  of  Fez  ; 
1168.  An  Arabian  ;  1170.  One  arose  near  the  Euphrates  ;  1174.  A  Persian  magician ;  1176. 
Almnsser,  a  Moravian.  Virpae  mehtions  one  in  1180;  Alroi,  a  Persian,  1199;  l;,oplui8  in 
Spain,  1497 ',  Lemlem  in  Austria,  1500  ;  PfcfTerkom,  of  Cologne,  1509  ;  Malclio  in  Spain, 
1534  ;  One  arose  in  the  East  Indies,  1615  ;  One  arose  in  Holland,  of  the  line  of  Nathan, 
1624 ;  The  illustrious  Sabatai  Sevi,  1666 ;  They  believed  that  a  ship  arrived  in  the  North, 
xrith  sails  and  cordage  of  silk,  and  the  mariners  speaking  only  Hebrew.  The  motto  flying 
from  the  mast  was  "  The  Ticelve  Tribes  of  Israel ;  "  Mochiah,  of  Germany.  Jortin,  vol. 
ii.  802.    fi  cancelled  by  Tischendorf.    Betained,  Lachviann. 

j(wf>)re.    "Follow." — To  pursue  vigorously,  as  one  in  hunting.  Stier 


24.  For  as  the  lightning,  that  Hghteneth  ovt  of  the  one  part  under  heaven,  Bhineth 
unto  the  other  part  under  heaven  ;  so  shall  also  the  Son  of  man  be  in  his  day. 

liig-Miiiiig.     1.  Its  majestic  glory.     2.  Its  purifying  effects. 

3.  Its  clear  manifestation.     4.  Its  sudden  appearance. 

The  kingdom  has  its  visible,  and  external  side  too. 

With  no  human  pomp,  but  He  shall  come  as  at  Moitnt  Sinai. 

"  The  lightning  cometh  out  of  the  east,"  &c.     Matt.  xxiv.  27. 

Our  Lord  points  out  by  this,  the  veiy  march  of  the  Roman  army. 

Pompey  came  from  the  valley  of  Jordan,  up  to  Jerusalem. 

Their  natural  course  from  Eome,  would  have  been  from  west  to  east. 

In  the  invasion  of  Judea,  the  Eoman  army  v.-as  not  secret  or  sloio. 

But  open,  sudden,  tremendous,  and  overspreading. 

Lightning  in  its  course  and  descending  woes,  not  to  be  arrested. 

Implies  also  the  illuminating  of  the  human  mind,  by  truth. 

Trophies  of  Christ's  victories,  on  the  ruins  of  Satan's  kingdom. 

The  cross  triumphal,  where  the  Eoman  eagles  failed. 

Signs  of  the  kingdom  are,  1.  Not  so  palpable.   2.  Not  so  doubtful.  3.  Not 

BO  limited,  as  vain  men  believe. 
His  day.     The  day  of  His  manifestation. 
Christianity  did  not  flourish  until  the  Jewish  dispensation  had  paoeed 


KOTES. 


ME3IOBAXDA. 


MEMORANDA. 


190 


SUGGESTIVE    COMMENTARY 


[chap.  x\'n. 


aorpoTTT).  One  speakB  of  the  illmninating  ]ight;;:ng.  The  world  purifying  storm 
of  the  spirit  of  John,  in  his  power  of  light  and  love.  Lange.  Eoman  army.  ]Vliithij 
The  unexpected  vengeance.  Lightfoot.  Last  judgment.  Le  Clerc.  " Lighteneth."  That 
flashes  over  the  whole  heaven.  Norton;  that  flashes  so  suddenly  that  it  cannot  ho 
pointed  out.  Foote;  as  uulooked  for.  Sumver. 

vtt'  ovpavov.  Not  the  whole  earth.  Bevgel  ;  from  land  to  land.  Grotf its;  the  lower 
world.  Erasmus.  Our  Lord  blends  distinctive  epochs  into  one.  Stier.  His  second 
coming  in  person.  Brown.  Effusion  of  the  Spirit.  Beza.  Ka\  omitted.  Tischendorf, 
Al/ord,  Cod,  Sinai. 


But  first  must  he  suffer  many  things,  and  be  rejected  of  this  generation, 

First.     Ambition's  impatience  checked,  by  placing  the  cross  before  the 

crovm. 
Contrast  depth  of  His  humiliation,  with  height  of  His  glory.     Matt, 

xxiv.  36. 
He  departs  as  a  criminal,  despised,  He  returns  as  a  Prince  triumphant. 
•'Last  of  all  he  sent  unto  them  his  son,  sajing,"  &c. 
The  builders  rejected  the  stone,  "  elect,  precious."     1  Pet.  ii.  6. 
The  Jews  at  His  crucifixioa,  cried,  "  His  blood  be  on  us,"  &c.     Matt. 

xxvii.  25. 
This  act  filled  up  their  cup.     That  blood  rests  on  them  still. 
''The  wrath  of  God  has  come  upon  them  to  the  uttermost."     1  Thess. 

ii.  16. 
Sufifer.     The  cross,  the  foundation  of  every  true  creed  and  hope. 
Humblest  believer  endures  the  cross,  before  he  wears  the  crown. 
Rejected.    The  Jews  killed  both  the  Lord  Jesus  and  their  own  prophets. 

1  Thess.  ii,  15. 

28.  And  as  it  was  in  the  days  of  Noe,  so  shall  it  be  also  in  the  days  of  the  Son  of  man. 

As  it  was.     Eesembling  the  days  and  doom  of  the  antediluvians — 

universality  and  depravity. 
As  the  old  world  rejected  Noah,  and  Sodom  rejected  Lot,  so  the  Jews 

rejected  Jesus,  and  felt  secure  on  the  brink  of  ruin. 
The  days.     Image  of  those  of  the  Son  of  man, 
1,  A  terrible  sentence  pronounced.     2.  Long  respite  granted  and  careless 

security.     3.  A  righteous  retribution  exercised.     4.  A  refuge  opened. 
The  hour  of  death  and  of  judgment  uncertain. 
Fearful  judgments,  preceded  by  feast  days  of  security, 
"  The  whole  earth  was  filled  with  violence,"  distinctly  warned  of  coming 


NOTES. 


OHAP.  XVII.] 


ON    ST.    LUKE. 


191 


Noe.     Heb.  rest.     The  second  founder  of  tlie  Imman  race. 

Walked  with  God.     Bom,  a.m.,  105().     Tenth  from  Adam. 

Son  of  Lamcch.     Grandson  of  Metluiselah. 

Lived  600  years  before  the  deluge,  350  after. 

Died  two  years  before  Abraham  was  born,  aged  950  yeai's.     Gen.  ix.  29. 

A  just  man  and  a  preacher  of  righteousness.    Ezek.  xiv.  14 ;  1  Pet.  iii.  19. 

120  years  building  the  ark,  and  warning  men  of  their  danger. 

So  shall.     When  Noah  entered  the  ark,  the  world  perished. 

When  Lot  left  Sodom,  the  cities  of  the  plain  sank. 

Flood  and  flame  found  them  rushing  after  vanity. 

When  Jesus  was  crucified,  vengeance  came  on  the  Jews. 

The  longer  judgments  delayed.,  the  worse  the  wicked  become. 

This  solemn  warning,  ever  preached  to  the  Jews  at  Jerusalem. 

The  Dead  Sea  is  visible  fkom  the  Mount  of  Olives  ! 

A  monument  of  human  guilt  and  divine  justice. 

The  history  of  the  past,  a  prophecy  of  the  hidden  future. 

27.  They  did  eat,  they  dranic,  they  married  wives,  they  vere  given  in  marriage,  witH 
the  day  that  Noe  entered  into  the  ark,  and  the  flood  came,  and  destroyed  them  all. 

Eat,  drank.     A  perfect  immersion  in  temporal  concerns. 

An  entire  ignoring  of  all  that  is  spiritual  and  divine. 

Sensuality,  the  fundamental  sin,  of  the  antediluvians. 

They  counted  upon  the  perpetuity  of  their  flourishing  state. 

Xoe,  and  Lot,  endorsed  as  true  historical  characters. 

Ark.     The  ark  was  three  stories,  450  feet  long,  75  broad,  45  high. 

Seven  of  each  kind  of  clean  beasts,  and  birds,  and  two  of  the  unclean. 

Animals,  birds,  miraculously  led,  by  pairs,  into  it. 

Noah  and  wife,  three  sons  and  their  wives,  eight  persons  saved. 

It  rose  on  the  waters  for  five  mouths. 

Flood  came.     After  the  old  world  had  heard  Noah  preach  120  years, 

they  were  still  surprised  at  the  coming  of  the  deluge. 
Men  now  do  not  differ  from  them,  in  their  selfish  stupidity. 
Worldlings  act  as  if  life  were  given  for  one  puri3ose,  that  of  pleasure. 
The  coming  of  the  Son  of  man,  as  unexpected  as  the  flood.  Gen.  vii.  21. 

It  took  place  a.m.  1656. 
After  Noah  and  family  entered,  there  was  a  pause  of  seven  days.     Gen. 

vii.  10. 
•»  The  door  was  shut."     Gen.  vii.  16.     Another  door  will  be  shut.    Luka 

xiii.  25. 
The  long-suffering  of  God  had  come  to  an  end. 


NOTES. 


31EMORANDA. 


MEMORANDA. 


192 


StTGGESTn^E    COJIIIENTAUT 


[chap.  XT  II 


M'ercy's  arm  became  wearied,  ringing  the  bell  of  warning. 

For  forty  days  the  rain  descended.     The  waters  rose  for  five  months. 

The  highest  mountains  were  covered  and  all  flesh  died. 

Traditions  of  the  flood  among  the  Chaldeans,  Phoenicians,    Hindoos, 

Chinese,  Japanese,  Scythians,  Celts,  Mexicans,  and  Peruvians. 
The  ark  rested  on  Ai-arat,  a  mountain  about  16,257  feet  above  the  sea. 
Their  ruin  was  their  wordliness,  this  their  wickedness. 
Their  unpreparedness  held  up  as  a  warning. 


28  Likcjcise  also  at  it  was  ir  ihe  days  of  Lot;  they  did  eat,  they  drank,  they  bought, 
they  sold,  they  planted,  Vhey  builded  ;  . 

liikewiss.   The  generaUty  of  men  live  as  though  the  world  to  come  was 

a  fable. 
National  judgments,  types  of  individual  punishments. 
The  day  of  oxir  death  hidden,  that  we  may  ever  live  in  preparation. 
We  know  the  signs  of  old  age,  but  not  the  day  of  death. 
So  we  know  not  the  time  of  the  end  of  the  M'orld,  but  signs  of  its  approach. 
Careless  life  of  worldlings,  repeats  itself  from  age  to  age. 
Days  of  Lot.     Lot,  the  son  of  Haran,  nephew  of  Abraham. 
Herdsmen  quaiTelled  with  Abraham's,  and  separated. 
In  an  evil  hoiu:,  he  pitched  his  tent  towards  Sodom.     Gen.  xiii.  12. 
Eight  years  after,  taken  prisoner  by  Chedorlacmer.     Gen.  xiv.  12, 
Sitting  at  the  gate  implies  he  was  a  viagintrate. 
Visited  and  warned  by  the  angels,  he  left  the  city. 
His  sons-in-law  refused  to  escape,  and  perished. 
Not  ten  righteous  persons  were  found  in  Sodom.     Gen.  xviii.  32. 
Lot  and  his  daughters  escaped  to  Zoar,  spared  for  his  sake. 
Moabites  and  Amorites,  incestuous  descendants  of  Lot. 
Sodomites  vexed  his  righteous  soul  from  day  to  day.     2.  Pet.  ii.  8. 
They  are  standing  prophecies,  of  the  futiire  of  all  impeuitents. 
Our  Lord  endorses  the  inspiration  of  the  Pentateuch.     Liake  x.  12. 
Bought,  sold.     Children  of  earth,  with  supreme  devotion  still  cling 

to  earth. 
As  their  fathers,  so  are  they,  carried  to  judgment  from  age  to  age. 
Their  Children,  with  the  same  avidity,  pursue  the  same  vanities. 
The  wharf,  market,  counting  room,  bar,  and  workshop,  are  crowded  from 

generation  to  generation. 
They  bought  everything,  except  the  Pearl  of  great  price.     Matt.  xiii.  40 ; 

Prov.  xxiii.  23. 
Buying  and  selling  intimates  a  high  culture  in  the  days  of  Lot. 


NOTES. 


CHAP.  XVU.] 


ON    ST.    LUKE. 


193 


Planted.    Under  tlie  curse,  not  in  tlie  house  of  the  Lord,    Psa.  scii.  13. 
Builded.     They  forgot  that  they  had  no  abiding  city. 
They  erected  all  kinds  of  palaces,  but  neglected  one  eternal.  Lukexvi.  9. 
Like  Nineveh,  praying,  fasting,  repenting,  they  had  been  saved. 
•'  When  they  say,  Peace  and  safety ;  sudden  destruction  cometh."  1  Thess. 
V.  3. 

29.  But  the  same  day  that  Lot  went  out  of  Sodom  it  rained  Jire  and  hrimstono  from 
heaven,  and  destroyed  them  all. 

Same  day.     The  sensual  are  dreadfully  surprised  by  death. 
The  stupidity  of  the  carnal  heart  is  deep  and  fearful. 
Judgments  will  not  linger,  nor  their  damnation  slumber.     2  Pet.  ii.  3. 
Went  out.     He  forsook  all,  rather  than  incur  the  wrath  of  God. 
"We  peril  everlasting  joy  while  procrastinating  a  moment. 
Sodom.     Luke  x.  12.    Ruin  of  Pompeii.  Lisbon  and  Lima,  not  foretold 

by  prophecy. 
Angel,  by  i^ropheoy,  connects  Sodom's  guilt  with  Sodom's  doom. 
This  gives  a  key  to  the  cause  of  the  ruin  of  other  cities. 
Bained.     God  took  care  of  those  who  feared  Him. 
The  wicked  surprised  by  a  ruin  they  did  not  fear. 
Fire.^  A  constant  symbol  of  Jehovah.     Luke  iii.  16. 
By  it  He  answered  sacrifices,  showing  His  acceptance.     Gen.  xv.  17  5 

Judges  xiii.  19. 
Christ's  second  coming  will  be  in  flaming  fire.     2  Thess.  i.  8. 
The  earth  is  to  be  destroyed  by  fire.     2  Pet.  iii.  7. 
Brimstone.     Ueh.  resin ;  Gr.  sulphur.     Found  near  the  Dead  Sea. 
God  has  many  aiTOWS  in  His  quiver,  for  His  war  with  rebels. 
All  the  elements  of  nature  unite  in  the  conflict  of  their  Creator. 


MEMORANDA. 


"Sodom."  The  natural  change  of  a  bituminous  soil  Into  a  marsh,  and  then  a 
stagnant  pool.  Michaelis.  He  did  not  seem  to  know  that  the  '•  Dead  Sea  marsh  "  was  a 
lake,  elear  as  crystal,  with  pebbly  beach,  1500  feet  deep,  i^p^i^.  From  K,'6.,  resinous, 
electric  fluid  condensed.  W.  d  W.  nip,  e.Iov.-Divine  fire.  Places  struck  with  lightning, 
called  Deia,  and  were  sacred.  Euthymius. 


80.  Even  thus  shall  it  be  in  the  day  when  the  Son  of  man  is  revealed. 
Even  thus.    No  random  words ;  His  eye  foresaw  a  burning  world. 
Men  encourage  themselves  in  neglect,  by  vain  thoughts  of  mercy. 
Divine  justice  seen  in  examples,  chosen  by  the  Judge  himself. 
Kot  peace  and  safety,  but  sudden  destru('tion  cometh.     1  Thess.  v.  8. 


NOTES. 


ME3IORANDA. 


194 


SUGGESTIVE    COMMENTARY 


[chap.  XVII. 


For  KCTo.  TawTo,  read  Kara  ra  aura.  Tisehendorf,  Alford,  Cud.  Sinai,  rifxepa. — Vulg. 
hora.  Eefers  to  the  thief  in  the  night.  De  Wette.  Sadden  breaking.  OUhausen.  Oiir 
Lord's  second  coming.  Brown.    Mark  xiii.  26. 


31.  In  that  day,  he  which  shall  be  itpon  the  housetop,  and  his  stn^  in  the  house,  let  him 
not  come  down  to  take  it  away  :  and  he  that  is  iJi  the  field,  let  him  likewise  not  return 
back. 

In  that  day.     The  period  of  the  destruction  of  Jerusalem. 

It  is  our  duty  to  meditate  on  prophecy. 

But  the  event  alone  will  unfold  its  right  meaning  and  application. 

Housetop.     Flat  roofs  result  from  the  stone  arches,  of  which  houses 

are  built. 
No  timber  for  beams  is  found  in  Palestine. 

Flat  surface  used  for  drying  com,  iigs,  raisins,  and  for  hanging  up  linen. 
They  were  used  for  reception,  devotion,  and  sleep. 
Booths  were  erected  on  the  housetops.     Neh.  viii.  16. 
People  publicly  walk  on  the  housetop.     Isa.  xv.  3 ;  Jer.  xlviii.  38. 
The  floors  are  plastered  with  mortar,  ashes,  and  tar.     Luke  v.  19, 
Pharisaic  Moslems  seen  hourly,  prostrating  on  the  housetops. 
Buius  of  Jerusalem.     Luke  xxi.  5,  20.     See  Notes. 
Stuff.     Let  us  leave  that  to  perish,  for  it  must  perish. 
There  is  nothing  in  this  world  worth  the  hazard  of  eternal  life. 
Come  down.     By  miracle,  their  lives  may  be  saved,  but  not  their 

property. 
"  Save  yourselves  from  this  untoward  generation."     Acts  h.  40. 
Not  return.     A  lingering  reluctance  to  part  with  present  treasures. 
Remember  her  who  did  turn  back.     Gen.  xix.  26. 
They  were  not  to  return  home,  but  to  fly  to  the  mountains. 
Those  flying /ro?ft  Jerusalem,  must  not  return  thither. 


(TKevri.    Matt.  xxiv.  17,  was  not  yet  spoken.  Oosterzee.    Flight  to  the  Saviour.  Meyer. 


82,  Remember  Lot's  wife. 

Remember.    Gen.  xix.  26.    Memory,  a  faculty  of  the  mind,  which 

makes  past  events  present. 
Intemperance,  indolence,  and  sin,  obscure  but  cannot  quench  it. 

KOTES. 


CHAP,  xvn.] 


ON  ST.  LUKE. 


195 


Eemember  her  look  of  disobedience,  and  her  fearful  doom. 

In  dying,  the  entire  life  seems  to  pass  before  the  mind. 

Like  an  old  coin  in  the  fire,  memoiy  regains  its  brightness.  Luke  xvi.  25. 

Eemember  her  privileges,  her  sin,  and  her  punishment. 

XiOt's   wife.      A  warning  to  unbelievers.     1.  Graciously   warned.     2. 

Mercifully  spared.    3.  "Wilfully  disobedient.    4.  Miserably  perishing. 
She  seems  to  have  been  arrested  in  a  standinri  posture. 
Disobeyed  the  divine  injunction,  angels  laid  upon  her. 
That  silent  monument  on  the  plains  of    Sodom,  still,  through  God's 

word,  preaches  to  an  impenitent  world. 
Lot's  wife,  from  a  godly  familj',  went  far  in  religious /or7«, 
She  must  have  gone  far  in  religious  professions. 
The  vrife   of  a  religious  man,  and  connected  by  marriage   to   faithful 

Abraham. 
She  fled  with  Lot  from  Sodom,  by  the  command  of  God. 
But  she  left  her  heart,  with  her  treasures,  in  the  biiming  city. 
Thus  many  now  follow  their  friends  to  the  Lord's  table. 
They  use  the  language  of  Canaan,  but  leave  their  hearts  behind. 
A  religion  of  convenience,  will  never  save  the  soul. 


/xiTiftoi/eu'ere.  The  power  of  memory.  An  auctioneer  of  Kome,  after  pellmg  the 
furniture  of  a  large  house,  on  the  following  day,  gave  a  complete  catalogue  of  all  tha 
articles,  prices,  and  purchasers.  Quintilian.  Scaliger  could  repeat  a  hundred  verses 
after  reading  them  but  once.  "  Wife."  Actual  pillar  of  mineral  salt.  Josephus,  Grotius, 
Bcza,  Bcngel.  One  of  natural  formation,  30  feet,  still  there.  Lynches  Dead  Sea.  She 
turned  to  get  some  article  of  fui-nituro,  sank  in  the  marsh,  and  was  suffocated  by 
sulphurous  smoke.  Le  Clerc,  Rosenmuller,  Kuinoel.  Her  punishment  temporal,  tut  her 
Boul  saved.  LuDier.    1  Cor.  v.  5. 


83.  Whosoever  shall  seek  to  save  his  life  shall  lose  U ;   and  whosoever  shall  lose  his 
life  sh<ill  preserve  it. 

Seek  to   save. — Read,  shall  have  sought.    Christian  discipleship  oft 

puts  life  in  peril. 
Christ  calls  us  to  cnicify  our  lusts,  not  sacrifice  our  lives. 
He  does  call  us  to  sacrifice  the  lesser  to  the  greater  good, 
liife.     Natural  life  of  the  body  is  first  referred  to. 
Secured  as  the  highest  good,  for  its  own  sake. 
They  do  best  for  themselves,  who  trust  in  God. 


NOTES, 


3IEMOBANT)A. 


MEMORANDA. 


196 


SUGGiiSTRT;    COMJIENTARY 


[chap.  XVII. 


liOse.     Eead,  shall  have  lost.     He  ctinnot  perpetuate  it  on  earth.    Heb. 

ix.  27. 
Befusing  to  look  highfir  one  forfeits  heaven. 
Xiose  Ills  life.     For  the  sake  of  the  Gospel,  in  My  service. 
Shall  lose  his  natural  life,  in  the  lowest  sense. 
Preserve.     Eead,  quicken.     Save  it  in  the  highest  conceivable  sense. 


frjT^oT).  Who  glmll  have  ioxight,  i.e.  during  liis  life,  sliall  lose  it  then.  '^Tioever 
BhaU  seek  to  save  his  life  hy  remaining  in  Jerusalem  shall  lose  it.  Those  who  risk  it  by 
flight  shall  save  it.  Grotius,  Apostates  shall  perish,  but  martyrs  shall  find  life.  Major. 
oiroAeVei.  Not  lose,  but  destroy.  The  true  antithesis  to  save,  ^luo-yov^o-et.  Gr. — To 
bring  forth  alive.  Alexander.    For  urucrai,  read  jrept7rot^craa-8at.  Tischendorf,  Alford. 


84.  I  tell  you,  in  that  night  there  shall  be  two  men  in  one  bed  ;  the  one  shall  be  taken, 
the  other  shall  be  left. 

I  tell  you.     These  examples  selected  from  very  humble  life. 
Two  laboring  in  the  field,  the  other  two,  slaves  grinding  at  the  mill. 
They  are  samples  of  the  future  heirs  of  glory. 
"  God  has  chosen  the  poor  of  this  world,  rich  in  faith."     Jas.  ii.  5. 
One  bed.     In  the  East,  single  beds  were  used  by  the  upper  classes  only. 
Hence  He  alludes  to  the  humblest  members  of  society. 
Taken.     Sets  forth  even  the  division  of  families  in  that  day. 
Myriads  were  seized  by  the  Romans  for  bondage  or  execution. 
*'  The  sword  devours  the  one,  as  well  as  another."    2  Sam.  xi.  25. 
"  The  Lord  knoweth  them  that  are  His."  2  Tim.  ii.  19. 
Sovereign  gi-ace  discriminates  between  "  the  precious  and  the   vile." 

Jer.  XV.  19. 
Thus  "  the  wheat  and  tares  "  can  gi-ow  together  no  longer. 
Those  who  laboi-ed  and  communed  together,  will  be  parted. 
Left.     An  awful  separation,  when  Christ  comes  again. 
It  will  matter  not  how  persons  have  lived  and  loved  together. 
Every  bond  of  union  unknown  to  the  Gospel,  will  be  for  ever  broken. 
The  only  chain  binding  the  unconverted,  will  be  remorse. 


vwKTt.  Calamity  describing  Messiah's  advent.  Grotius,  Bosenmuller ;  judgment. 
£loomfield.  Job  ix.  4.  KAiVrjs.  Banquet  couch.  Markland,  Kuinoel ;  Bedchamber. 
Owen.  Discriminating  between  the  righteous  and  the  wicked.  Horsleii.  The  sudden, 
extensive,  and  signal  distinction  of  the  time.  Major,  Wakefield.  Men  have  a  Donatift 
tendency,  verily  essaying  to  form  a  perfectly  pure  church  on  earth.  Separation  antici- 
pates the  judgment.  Stier.  BeaUzed  at  the  destruction  of  Jerusr.lem.  Brown,  Not  our 
circumstances,  but  oiir  hearts,  will  detennine  our  future  oonditiou.  Wordsworth.  For 
6  els,  read  tts.  Bengel,  Tischendorf,  Alford,  WorJsisorth. 


NO  TES. 


CHAP.  XVU.] 


ON  ST.  LUKE. 


197 


85.  Two  women  shall  ba  grinding  together;  tVe  one  shall  he  taken,  and  the  other  left. 

Grinding.     The  moi-tar  used  prcviouc;]y  to  tbo  mill.     Num.  xi.  8. 

Two  circular  stones,  about  two  feet  in  diameter,  and  six  inches  tliick. 

The  nether-milUtone  was  fixed  to  the  floor. 

The  upper  had  an  upright  stick  with  a  handle. 

Each  family  owned  a  mill.     There  were  no  public  millers,  or  bakers. 

A  millstouje  could  not  be  taken  for  a  "  pledge  on  a  debt."      Deut.  xxiv.  6. 

Noise  of  "the  grinding  being  silent,"  an  emblem  of   desolation.      Jer. 

XXV.  10. 
Commonly  turned  by  two  female  slaves,  or  by  captives  taken  in  war. 
In  warm  climates,  grain  is  still  daily  ground  and  baked. 
Their  songs  exceedingly  harsh,  while  driving  the  mill. 
"  The  first-born  of  Pharaoh,  to  the  maid  servant  behind  the  mill."    Ex. 

xi.  5. 
"In   the  dust,   0  virgin  daughter  of  Babylon,  and  grind  meal."     Isa. 

xlvii.  1-2. 
Softening  of  these  notes  for  nervous  ones,  sign  of  old  age.     Ecc.  xii.  4. 
Taken.     Or  "  caug'ht  up  to  meet  the  Lord  in  the  air."     1  These,  iv.  17. 
Left,     i.e.,  The  wicked,  to  incur  their  tremendous  sentence. 


3IE3IORANDA, 


"Eat  1)  liia.,  read  ju.ia.  TUchendorf,  Alford,  &0. 


Two  men  shall  be  in  the  field;  the  one  shall  be  taken,  and  the  other  left. 


This  verse  is  omitted  in  most  of  the  ancient  authorities.  Probably  it  has  been 
brought  into  the  text  of  some  MSS.  from  the  margin,  where  it  had  been  written  as  a 
parallel  from  Matt.  xxiv.  40.  Griesbach,  Lachmann,  Tischendorf,  Tregellcs,  Alford, 
Wordsworth;  omitted.  Cod.  Sinai. 


37.  And  they  answered  and  said  unto  him,  Where,  Lord  ?    And  he  said  unto  them, 
Wlieresoever  the  body  is,  thither  will  the  eagles  be  gathered  together. 

Where  ?     Shall  this  happen  in  the  Holy  Land? 
Wheresoever,  the  wicked  are,  God's  judgments  will  find  them. 
Wheresoever  final  unbelief  is,  there  the  vengeance  of  God  fastens. 
"  Thine  hand  shall  find  out  all  thine  enemies."    Psa.  xxi.  8. 


NOTES. 


MEMORANDA, 


198 


SUGGESTIVE   COIdMENTARY 


[chap.  xvn. 


thee 


"Though  thou  set  thy   nest  among  the   stars,   yet   will  I  bring 

down,"  &c.     Obad.  verse  4. 
Body.     Fundamental  principles  in  God's  judgments  remain  the  same. 
Corruption  grown  to  maturity,  draws  down  punishment. 
The  eagles  are  made  for  finding  out  the  carcass. 
Dead  forms  in  religion,  crying  sins  of  a  nation,  compel  angels  of  judgment 

to  come. 
Eagles.     "  Where  the  slain  are,  there  is  she."     Job  xxsix.  30. 
He  alludes  also  to  the  ensign  of  the  Koman  armies. 
Eagles  were  characterized  by  their  swiftness  of  flight. 
Their  strength  of  wing,  their  lofty  nests,  and  moulting. 
The  training  of  their  young,  and  "  renewing  their  youth."     Psa.  ciii.  5. 
"  She  dwelleth  in  the  rock  and  in  the  strong  place." 
"The  Lord  shall  bring  a  nation  against  thee  from  afar, 

flieth."     Deut.  xxviii.  49. 

"  Waiting  on  the  Lord,  we  mount  up  with  wings  as  eagles.       „^. 

Where  a  mass  of  incurable  moral  corruption  is,  there   the  ministers 

of  Divine  vengeance  are  seen  to  alight. 
Gathered.    A  mysterious  instinct,  defying  human  investigation. 
It  gathers  birds  even  from  beyond  the  sea. 
Instinct  differs  from  intellect,  by  its  unerring  certainty. 
Results  uniform,  and  work  perfect,  yet  uninstructed. 


as  the  eagle 


Isa.  xl.  31. 


nov.  Disciples,  terrified,  may  have  thought  the  heathen  world  the  theatre  of  events. 
Ohhausen.  a-C^a..  "  -Wherever  my  Body  is,  there,  if  you  are  Eagles  of  the  Gospel,  you 
wiU  be  gathered  together."  Ambrose,  Theophiilact  ia  Wordsworth.  aCixa..  Jerusalem. 
Lightfoot,  De  Wette,  Major;  spiritually  dead.  Meyer.  Jewish  nation,  offensive  as  a 
earcass  (<ri^a}.  Roos.  Those  who  die  to  themselves.  Grotius.  First,  Jerusalem; 
secondly  in  its  final  fulfihnent,— over  the  whole  roorld ;— for  that  is  the  tttC^^o.  now,  and 
the  acTot,  the  angels  of  vengeance.  Alford.  Jews  gathered  at  Jerusalem,  during  last 
Passover.  Bengel.  Wheresoever  sinners  dweU,  there  shall  my  vengeance  overtake  them. 
ICorsley.    kol  admitted  before  aeroC.  Tischendorf,  Oosterzee. 

olieroC.  The  Roman  armies.  The  expression  is  proverbial;  intimating  that  the 
divine  judgments  wUl  fall  on  those  who  are  ripe  for  them,  as  surely  as  the  eagle  or 
Tulture  hastens  to  the  carcass,  when  the  spirit  has  left  it.  W.  d-  W.  "  Eagles,"  applied 
to  vultures.  Pliny  ;  saints.  Chrysostom,  Jerome,  Luther,  Calvin,  Beza,  Cocceius,  Pearce, 
Wordsworth;  Eoman  armies,  with  eagles  for  ensigns.  Hammond,  Lightfoot,  Doddridge, 
De  Wette,  Major,  Davidson,  Stier ;  false  prophets,  Aretius,  Montanus;  mankind. 
Stella,  Maldonatus:  Christ's  rapid  return.  Heyne ;  angels  of  vengeance.  Hoffmann, 
Alford ;  gifts  of  the  spirit,  arotius  ;  inevitableness  of  the  event.  Lange.  Roman  ensigns 
were,  the  eagle,  cross,  wolf,  horse,  and  boar.  The  eagle  was  made  of  brass,  with 
expanded  wings.  The  cross  was  placed  under  the  eagle  by  Constantine,  The  eagla 
also  ensign  of  Persia.  Smith,  Kitto. 


WOTES, 


CHAP,  xvm.} 


ON    ST.    LUKB. 


199 


CHAPTER    XVIII. 

1.  AND  he  spake  a  parable  unto  them  to  this  end,  that  men  ought  always  to  pray,  and 
tiot  to  faint ; 

Spake.  To  all  His  disciples ;  refers  more  especially  to  times  of  per- 
secution. 

In  church  history,  to  the  birth  pangs  of  the  new  creation. 

Parable.    Luke  iv.  23  ;  v.  36.    Similitude.    Tyndale. 

To  this  end.     Author  His  own  interpreter,  the  key  hangs  at  the  door. 

Men.     Is  not  in  the  original.     It  is  addressed  to  the  disciples. 

Ought.  He  refers,  not  so  much  to  the  duty,  as  to  the  importunity  of 
prayer. 

It  is  far  more  easy  to  begin  the  habit,  than  to  continue  it. 

The  temptation  to  quit  it,  is  Satan  undermining  oiu*  citadel. 

This  very  statement  demands  our  gratitude. 

Always.     No  exaggeration.    The  constant  desire  of  the  soul  after  God. 

The  knee  cannot  always  be  bent,  but  the  heart  can  bow. 

The  habitual  spirit  of  supplication,  not  the  act,  is  enjoined. 

The  needle  may  be  withdrawn,  but  its  attraction  continues. 

It  will  not  be  quiet,  until  it  tremblingly  points  to  its  faitliful  star. 

Prayer  should  season  all  our  words,  thoughts  and  deeds.     Col.  iv.  6. 

Ceasing  to  love,  is  ceasing  to  pray. 

The  coldness  of  love,  is  the  silence  of  the  heart. 

Whatever  chord  is  struck,  let  it  ever  be  in  harmony  with  God. 

Morning,  noon,  and  evening,  we  should  be  offering  a  continual  sacrifice. 

The  tempter  is  never  weary  in  assaulting  us. 

Let  us  never  weary  in  resisting  him. 

Pray.  Prayer,  Luke  i.  10.  1.  Thanksgiving  for  the  past.  2.  Confession 
for  the  present.     3.  Supplication  for  the  future. 

Pray.     Presupposes  a  struggle. 

The  duty  of  praying  always,  but  saying  little,  a  gospel  paradox. 

It  requires  little  of  the  tongue,  but  much  of  the  heart. 

A  cross  patiently  endured,  or  an  act  of  charity  is  real  prayer. 

The  ancient  heathen  never  started  on  a  journey  without  prayer. 

Their  monuments,  quarries^  and  pyramids  still  bear  prayers  to  goda. 


NOTES. 


MEMORANDA. 


ME3IORANDA. 


200 


SUGGESTIVE    C0MMENTAE1 


[chap.  XVTTI. 


The  wicked  ought  to  pray.     "  Pray  God  "  said  Peter  to  the  sorcerer. 

Acts  viii.  22. 
The  best  support  in  trouble,  "  when  my  soul  fainted,"  &c.    Jonah  ii.  7. 
'  I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the  Lord." 

Psa.  xxvii.  13. 
"  Will  the  hypocrite  always  call  upon  God  ?  "     Job  xxvii.  10. 
"  Ye  shall  find  me  when  ye  search  for  me  with  all  your  heart."     Jer. 

xxix.  13. 
It  supposes  that  all  God's  people,  are  praying  people. 
Prayer  is  to  be  continued  until  it  ascends  into  everlasting  praise. 
Faint.     The  human  heart  wearies,  when  it  hath  not  quick  success. 
Importunity  sways  men  when  nothing  else  will. 
Persevering  prayer,  the  token  and  pulse  of   spiritual  life,  it   teaches, 

1.  The  duty  of    faith.     2.   Support  of  faith.     3,    Conflict  of  faith. 

4.  Victorious  power  of  faith. 
1.  Consciousness  of  oui-  dependence.      2.  Greatness  of  our  need.     3. 

promised  assistance.    4.  Certainty  of  success. 


apxri  oiSCvwv.  Matt.  xxiv.  8;  John  xiv.  21 ;  Eom.  -viii.  22.  irph?  to.  With  reference 
to.  Alford.  Addressed  to  disciples.  Meyer.  Sew.  Persist.  Campbell.  Prayer,  a  meili- 
cine,  a  foundation;  prayerless,  a  city  without  walls.  Augustine.  iKKaxetv .—Grow 
Bluggish.  Euthymius ;  betraying  cowardice.  Wetftein;  fo  languish.  Al ford,  Olshausen ; 
give  up,  through  Jack  of  courage,  Eph.  iii.  13.  Stier ;  blending  of  working  with  prayer. 
Schleiermacher;  without  growing  weary.  Cam^jfteU  ;  despair.  Mr.jor.  Said  properly  of  a 
coward  (kukos)  in  battle.  Wordsworth. 

irpoa-evx^crBai,.  Clamant  tua  opera,  clamat  fides,  elamat  affectus,  clamant  passiones, 
clamat  sanguis.  Ambrose.  To  be  ever  longing,  one  is  ever  praying.  Augustine.  Those 
offering  Bethulian  devotions,  limiting  the  Divine  answer  to  a  given  period,  Judith  vii, 
will  fail.  Brownrig.    After  n^poo-euxfo-^at,  add  avrous.  Tiscliendorf,  Alford,  Cod.  Sinai. 


2.  Saying  :   There  was  in  a  city  a  judge,  tuhich  feared  not  God,  neither  regarded  man. 

A  judge.      Judges  were  appointed  in  aU  the  gates  of   their  cities. 

Deut.  xvi.  18. 
Patriarchal  seniors,  first  elected  from  the  Levites. 
The  Levitical  judges,  were  also  the  ordinary  instructors. 
His  person  was  considered  sacred  as  that  of  the  herald. 
Obtaining  his  decision,  called  "  enquiry  of  God."     Ex.  xviii.  15. 
Divine  charge  was  given  to  the  judges,  in  regard  to  their  duty.     Psfl, 

ii.  10. 


WOTES, 


OHAP.  xvm.J 


ON    ST.    LUKE. 


201 


The  High  Priest  was  the  chief  of  the  Judges  of  Israel.    Deut.  xvii.  12. 
Israelites  demanded  a  king  to  judge  them,  rather  than  fight  for  them. 
Duty  to  avenge  the  oppressed  widow.     Psa.  Ixviii.  5  ;  Deut.  xxvii.  19 ; 

Isa.  i.  17  ;  Jer.  vii.  6. 
"  The  Eock  of  Israel  said,  He  that  ruleth  over  men  must  be  just,"  2  Sam. 

xxiii.  3. 
Judges  should  be  men  of   God,  men  of  trust,  "  hating  covetousuess." 

Ex.  xviii.  21. 
"  Take  heed  what  ye  do,  for  ye  judge  for  the  Lord."     2  Chron.  xix.  6. 
Feared  not.     Denotes  the  most  consummate  and  unblushing  wicked- 
ness. 
Not  a  forgetfulness  of  duty,  but  a  bold  rebellious  spuming  of  it. 
I  know  it  all,  but  I  fear  not.     An  atheist  in  power. 
•'  The  fear  of  God  is  the  beginning  of  wisdom."     Prov,  ix.  i.O. 
He  first  scorns  God's  holiness,  then  fears  not  His  powjr. 
Briefly,  this  judge,  the  proud  worm  sets  himself  up  as  a  God. 
It  is  base  enough  to  be  vile,  but  it  is  daring  blasphemy  to  hoast  of  it  I 
One  stroke  of  the  Divine  pencil  strikes  out  this  dreadful  character. 
""Wickedness  in  the  place  of  judgment,"    Solomon  names  a  sore  evil. 

Eccles.  iii.  16. 
Regarded.     Supremely  independent,  he  neither  would  ask,  nor  give 

a  favor. 
The  case  of  any  suppliant  hopeless,  especially  of  one  weak  and  poor. 
Human  applause  merely,  neither  the  rule,  motive,  nor  end  of  our  actions. 
"  They  were  not  ashamed,  neither  could  they  blush."     Jer.  vi.  15. 
Most  men  are  unquestionably  under  the  influence  of  one  or  other  of 

these  motives. 
It  is  thus  that  public  injustice  is  kept  in  check. 


fiTj  (^o^ovnevos.  TJt  sine  metu  deomm  hominunaqne.  Seneca,  Epis.  29;  same 
character.  Homer.  Sallust  of  Emperor  Vitellius,  and  Dion  Cassius.  Neither  religion 
nor  honorable  feeling.  Wcisse.  The  Athenians,  during  the  plague,  were  restrained 
neither  by  the  fear  of  the  gods,  nor  the  laws  of  men.  Th.iieydidei.  Some  stumble  at 
gnch  a  judge  being  a  type  of  God.  To  portray  it  were  blasphemy  in  any  but  the  Son  of 
God.  Trench.  The  single  point  iu  the  parable  is  importunity  in  prayer.  The  shadows 
of  the  picture  bring  out  more  brightly  the  lively  colors.  Theophylact. 


BIE310IIANDA, 


8.  And  there  was  a  widow  in  that  city  ;  and  she  came  unto  him,  saying,  Aveiige  ne  nf 
Mtn«  adversary. 

Widow.     Weak,  defenceless,  desolate ;  not  alone  in  heathen  lande. 


NOTES. 


MEMOMAJVr-Ac 


202 


SUGGESTIVE    COMMENTARY 


[chap.  XVIII. 


An  emblem  of  every  soul  having  no  hope,  but  in  God. 

Too  poor  to  bribe,  too  weak  to  compel  him  do  her  justice. 

Many  warnings  are  found  against  oppressing  the  widow.    Deut.  xxiv.  17 ; 

xxvii.  19  ;  Mai.  iii.  5. 
The  widow  represents  the  Church  in  her  persecution  and  desolation. 
Although  a  bride,  Eev.  xxi.  9,  yet  in  the  absence  of  her  Lord,  a  bereaved 

widow.    Isa.  liv.  1. 
Saying".     Our  Lord  must  be  desirous  of  granting,  when  He  constantly 

bids  us  ask. 
If  the  inflexibility  of  an  unjust  judge  can  be  overcome,  what  must  be  the 

success  v/hen  the  Spirit  of  God  inspires  His  saints  ? 
Avenge  me.     Gr.  has  nothing  of  revenge.     Do  me  justice. 
"  Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord."     Eom.  xii.  19. 
"  Thou  shalt  not  wrest  the  judgment  of  the  poor,"  &c.      Ex.  xxiii.  6. 
"Neither  does  the  cause  of  the  widow  come  unto  them."     Isa.  i.  23. 
'*  A  judge  of  the  widow  is  God  in  His  holy  habitation."     Ps.  Ixviii.  5. 
"  I  delivered  the  poor  that  cried,  and  caused  the  widow's  heart  to  sing 

for  joy."     Job  xxix.  13. 
Mark  !  God  reserves  to  Himself  the  punishment  of  those  sinning  against 

widows.     Ex.  xxii.  22. 
Adversary.     An  alien  power  holding  us  in  bondage.     Eom.  vii.  23. 
The  adversary  of  the  Church;  the  prince  of  darkness.     1  Pet.  v.  8. 
The  spiritual  Herod,  ever  seeking  to  destroy  the  heavenly  child. 
The  world  always,  consciously  or  unconsciously,  by  flattery  or  violence, 

oppressing  the  Church. 
Satan  ever  tries  to  hinder  the  growth  of  spiritual  life  in  every  member. 
The  one  great  work  of  the  Spirit,  to  make  us  feel  our  relations  to  this  evil. 
The  new  creation  marks  the  boundary  Ime  between  light  and  darkness. 
Renewed  hearts  feel  the  power  that  tyrannizes  over  them.     Eom.  vii.  23. 
The  Church  dear  to  Him,  even  when  her  prayers  are  denied. 


XnP"-  The  widow  is  the  Church;  the  judge,  her  God  and  Father  in  heaven;  her 
adversary  the  devil.  Alford,  Olshaiisen.  ^pxero,  used  to  come  often.  Wordsworth, 
'  Avenge,"  E.T.  inexact.  eK&Uri<Tov,  The  idea  conveyed,  not  one  of  vengeauUce,  but  of 
;astice,  deliverance  from  oppression :  "  Do  me  right  of  mine  aQver8ai7."  Prcscott.  Like 
vindicare,  sometimes  is  revenge.  Grotius  ;  first,  vindicate ;  second,  punish.  Olshaxisen. 
Do  rae  justice.  Campbell.  No  revenge  in  the  Greek.  Doddridge.  Give  the  verdict;  I  am 
weary  of  litigation.  Schleiermacher.  Defend  the  injured  judicially;  deliver  me  from. 
Alford.    olvtiSCkov.    Antichrist,  with  Sntan  beiiind  him.  Cocceius. 


NOTES. 


CHAP,  xvm.] 


ON    ST.    LUKE. 


203 


3IEMORAKVA, 


4.  And  he  would  not  for  a  while  :  but  afterward  he  said  within  himself,  Though  I  fear 
not  God,  nur  regard  man  ; 

Would  not.     Nothing  to  hope  from  her  gifts,  nothing  to  fear  from  her 

displeasure. 
Does  not  teach,  that  God  ever  turns  a  deaf  ear  to  prayer. 
Implies  that  we  should  never  be  impatient  under  afHiction. 
For  a  while.    Extortion  of  right  from  such  a  man  by  importunity,  key 

to  the  parable. 
His  motive  su23reme  selfishness,  instead  of  a  sense  of  duty. 
Afteiward.     Many  actions  which  aj^pear  good,  are  supremely  selfish. 
"  God  makes  the  ^nrath  of  man  to  praise  Him,"  &c.     Psa.  Ixxvi.  10. 
A  "while.     Some  desire  a  speedier  deliverance  than  God  is  willing  to 

grant. 
The  hands  of  our  enemies,  and  the  furnace  of  affliction,  fret  the  heart. 
We  are  too  prone  to  think  God  takes  part  with  proud  oppressors. 
Cato  fell  on  his  sword,  crying,  "  The  gods  side  with  my  foes." 
Tempted  in  the  storm  to  say.  "  Carest  thou  not  that  we  perish?" 
Within  himself — or  thoitght,  clos*  connection  between  evil  thoughts 

and  evil  words. 
The  voice  of  the  heart,  is  a  loud  cry  in  the  ear  of  God. 
Our  Lord  reminds  us,  by  these  words,  that  He  is  the  Searcher  of  hearts. 
I  fear  not.     Unjust  men  from  policy,  not  princi"ple,  often  do  acts  of 

justice. 
Men  are  prone  to  asciibe  to  the  instrument,  credit  due  to  God  alone. 
The  unrighteous  judge  not  merely  an  accident  cleaving  to  the  earthly 

form,  under  which  the  heavenly  truth  is  set. 
The  circumstance  is  deliberately  cfwsen  for  the  mightier  setting  fortli 

of  the  truth. 
•'In  righteousness  shalt  thou  judge  thy  neighbor."     L?v.  xix.  15  ;  Deut, 

i.  16,  17 ;    2  Chron.  xix.  6,  7. 
This  man  was  conscious  of  his  depravity,  and  desired  no  change. 
God.    His  a,rrogance  and  selfishness  are  seen  in  full  deformity. 
While  speaking  of  Gt)d's  presence,  he  contemns  His  power. 
Sin  overcoming  conscience,  make«  men  shameless  in  their  degradation. 
XLeg-ard  man.     He  feared  not  their  enmity,  and  coveted  not  their 
friendship. 

6.  Yet  because  this  widow  troubleth  me,  I  wiU  avenge  her,  lest  by  her  continual  coming 
»he  weary  me. 

Troubleth  me-     The  importunity  was  founded  on  hope  in  God. 
Her  entreaty  secures  more  than  the  fear  of  God  or  the  dread  of  man. 


li^OTES. 


MEMORANDA. 


204 


SUGGESTIVE    COMMENTAKT 


[chap.  xvm. 


Her  ever  waxing  boldness  -would  utterly  destroy  his  peace. 
"  Send  her  away,  for  she  crieth  after  us."     Matt.  xv.  23. 
Weary.     "Who  does  not  heed  man's  words,  will  weary  God  at  length. 
In  the  East  they  beg  at  the  door,  follow  in  the  street,  and  solicit  in  court. 
At  the  palace  gate,  cries  are  at  times  heard  during  the  whole  night. 
Forced  respect  for  the  supplication  of  a  wretched  woman. 
I  ■will  avenge.     Sin  and  virtue  both,  will  illustrate  God's  glory. 
Faith  like   the  blessing  of  Elisha  converts  poison  into  food.    2  Kinp 
iv.  41. 


eis  Te'Xos,  in  tetemum,  lest  coming  to  the  end.  Wordsworth:  coming  for  ever.  Alford, 
"Weary,"  condemn.  Wickliffe ;  defame.  Rheimt;  weary  me  out  at  \v.s\..  Wakefield. 
vTTioTTia^ri.  Doric  form.  He  transforms  the  poor  widow  into  a  spiteful  pugilist.  To 
Etrilie  under  the  eye,  1  Cor.  ix.  27.  Major.  To  smite  in  the  face,  mortify,  incessantly 
annoy.  Ne  me  obtundas  hoc  do  re  saepius.  Terence.  A  Latinism.  Crrotiut.  Lest 
becoming  desperate,  she  strike  me  in  the  face.  Meyer.  Reproach  one.  Hammond.  To 
boat  one  black  and  blue.  Bengel.  Moved  by  pity,  bat  without  reason.  Chrysostom. 
Some  peasants'  crops  failing,  in  Persia,  they  desiied  a  remission  of  tax  ;  they  assembled 
at  the  gate  of  the  officer,  and  there  continued  howling,  and  throwing  dust  in  the  air. 
Job  ii.  12 ;  Acts  xxii.  23.  They  would  not  be  driven  away  nor  silenced,  until  he  had 
heard  a  statement  of  their  griefs.  Chardin.  The  mob  in  Constantinople,  unable  either 
to  obtain  wori:  or  bread,  set  their  own  city  on  fire,  in  order  that  the  Pashaw  should  be 
compelled  to  pay  them  for  putting  it  out.  Common  usage  has  a  similar  term,  "  One 
torments  me  to  death."  Trench, 


6.  And  the  Lord  said.  Hear  what  the  unjust  judge  saith. 

Lord.     Expressive  of  hia  own  authoritative  style. 

Said.     After  a  proper  pause,  to  excite  the  attention  of  the  hearers. 

Hear.     An  emphatic  encouragement  to  importunate  prayer. 

Unjust.     Gv.,  judge  of  injiistice. 

Not  touched  with  pity,  but  weary  of  trouble. 

Not  mindful  of  the  widow's  wrongs,  but  careful  of  his  own  ease. 


e  (cptTJis  represents  the  Roman  emperors :  and  the  widow,  the  early  Church.  Coeeeint. 
The  widow,  tte  earthly  Jerusalem;   the  unjust  judge.  Antichrist.   Vitringa.     God,  to 

encourage  individual  believers  in  persevering  prayer.  Ryle. 


NOTES. 


OHAP.  x^^^.] 


ON    ST.    LUKE. 


205 


7.  And  shall  not  God  avenge  his  oxon  elect,  which  cry  day  and  nicjM  luito  him,  though 
lie  bear  long  with  tliem  ? 

Shall  not  ?     If  a  bad  man  -will  yield  to  importunities,  which  he  hates, 

how  mueh.more  will  a  merciful  God,  yield  to  prayer  He  loves. 
In  the  contrast  between  the  judge  and  his  suppliant,  there  is  a  secret 

transition  to  the  relation,  between  the  suppliant  and  God. 
This  almost  inextinguishable  desire  "  to  do  justly,"  is  planted  by  God. 
"  He  who  planted  the  ear,  will  He  not  hear  ?  "     Psa.  xciv.  9. 
He  who  taught  us  to  pray,  will  He  not  hear  us  ? 
Avenge.    Gr.,  accojnpHsh  the  avenging  of:  the  sacred  anchor  of  David'B 

hope.     Psa.  Iv.  17. 
•«  Then  the  wicked  shall  fall  and  not  rise,  and  the  Church  be  at  rest." 
He  will  be  overcome  by  the  true  Israelites  as  by  their  forefathers.     Gen. 

xxxii.  26 
Own  elect.     "Own"  not  expressed  in  the  Greek. 
God  elected  His  people  in  Christ,  before  the  foundation  of  the  world. 

Eph.  i.  4. 
Grace  which  was  given  them  in  Christ  Jesus,  before  the  world  began. 

2  Tim.  i.  9. 
"I  have  loved  thee  with  an  everlasting  love."     Jer.  xxxi.  3. 
"  As  many  as  were  ordained  to  everlasting  life  believed."     Acts  xiii.  48. 
"  He  hath  called  them  according  to  His  own  purpose."     2  Tim.  i.  9. 
This  doctrine  is  despised  by  some,  and  misuuderstood  by  others. 
If  not  for  the  electing  grace  of  God,  none  woiild  be  saved.     Piom.  viii.  30. 
The  carnal  mind  turns  the  grace  of  God  to  lasciviousness.     Jude  4. 
Where  there  is  no  faith  there  is  no  election ;  no  election  save  to  salvation. 
Golden  links  that   form  the  chain  of  God's  love  to  His  people,  noticed. 

Eom.  viii.  29-30. 
Paul   knew   election   by  its   appointed   fi-uits — faith,  hope,  charity.     1 

Thess.  i.  3-4. 
Doctrine  of  election  revealed  for  the  comfort  and  help  of  saints  in  times 

of  temptation  and  trial. 
Doctrine  of  election  abused  when  made  a  stumbling  block  in  the  way  of 

the  penitent  coming  to  Christ,  or  when  used  to  excuse  slothfulnesa 

or  sin  in  a  Christian. 
Cry.     An  effectual  prayer  has  strength,  fervency  and  elevation. 
The  cry  is  wrung  out  from  them,  for  salvation,  by  the  Spirit.     Eom. 

viii.  26. 
*'  Kends  the  heavens  "  enters  the  ear  of  the  God  of  Sabaoth.  Isa.  Ixiv.  1. 
Powr  widow  made  a  feeble  moan,  saints  a  long  bitter  cry. 
DanoteB  the  ever  increasing  vehemence  of  a  fervent  spirit. 


NOTES, 


MEMORANDA. 


ME3IORANDA. 


206 


SUGGESTIVE    COMMENTARY 


[chap.  XVIII. 


Faith  with  load  importnnity  and  intensity  pleads  the  promises. 

It  is  the  pleasure  of  His  love  to  be  urgently  and  fervently  prayed  unto. 

Day  and  night.     A  proverbial  word  for  "  abvays." 

Eevolving  of  the  earth,  sends  up  a  continuous  prayer.     Psa.  Iv.  17. 

"  Oh  Lord  I  have  cried  day  and  night  unto  Thee."     Psa.  Ixxxviii.  1. 

No  obstacles  can  oppose,  nor  enemies  silence  the  fervent  prayer.     Psa. 

Ixiii.  6. 
"  Mine  eyes  prevent  the  night  watches  to  meditate."     Psa.  cxix.  148. 
At  midnight  Paul  and  Silas  prayed  and  sang  praises.     Acts  xvi.  25. 
"  Arise  !   cry  out  in  the  night,  in  the  beginning  of  the  watches,"  &c. 

Lam.  ii.  19. 
"  I  besought   the   Lord   thrice ; " — Paul  as  to  the  thorn  in  the  flesh. 

2.  Cor.  sii.  8. 
Bear.     Gr.,  long-sztffcring.     A  delay  is  not  a  denial  to  His  people.     It 

tries  their  faith. 
It  calls  forth  greater  earnestness,  and  makes  deliverance  more  welcome. 
His  delays  mercifully  design  the  purifying  of  the  elect.    Psa.  Ixxxiii.  1. 
"How  long,  0  Lord,  holy  and  true,  dost  Thou  not  avenge  our  blood?" 

Pvev.  vi.  10. 
i   What  is  hardness  of  heart  in  the  unjust  judge  is,  in  God,  forbearance. 
He  lengthens  mercy  to  a  wicked  world,  for  the  elect's  sake. 
He  does  not  drive  away  the  petitioners  as  the  judge. 
"  The  visiou  will  surely  come,  it  will  not  tarry."     Hab.  ii.  3. 
A  miracle  illustrates  this,  the  blind  followed  him  into  a  house.     Matt. 

ix.  27. 
He  suffered  the  waves  to  well  nigh  destroy  the  ship.     Mark  iv.  38. 
He  tested  the  importunity  of  the  Canaanitish  mother.     Matt.  xv.  22. 
Abraham  patiently  waited  25  years  for  the  promised  son. 
A  long  sharp  winter  oft  between  sowing  time  and  reaping  time. 
Persevering  and  agonizing  pleadings,  win  with  God. 
God  ceased  not  yielding,  until  Abraham  ceased  praying.   Gen.  xviii.  33. 
We  account  that  the  long-suffering  of  God  is  salvation.     2  Pet.  iii.  15. 
Be  not  surprised  if  the  bridegroom  tarry.     Matt.  x\v.  5. 
With  tliem.     Gr.,  over  them.    His  long-suffering  is  exercised  toward 

their  oppressors. 
He  tolerates  persecutions,  bu-t  forgets  not  His  elect. 
He  long  suffered  the  bondage  of  Egypt,  but  the  day  of  vengeance  came  at 

last. 


exAeKTuv.    God  either  saves,  or  the  sinner  saves  himself ;  if  the  latter,  there  is  no 
grace  in  salvation;  if  the  former,   God  intended  to  save:   this  intention  is  election. 


NOTES. 


CHAP.  X\'r[I.] 


ON    ST.    LUKE. 


207 


Poole.  Their  election,  not  their  praying,  the  condition  of  their  being  avenged.  Olshauieru 
Electron  implJea  perseverance,  pcrReverance  Divine  grace.  Toplodij.  Ordinary  grace 
failing,  God  nncovor."!  his  purposes  of  mercy.  Be.ngel.  Election  into  the  church,  elects 
thee  a  priest,  thy  person  a  temple,  thy  prayer  a  sacrifice.  Ford, 

rjfxepa^  Kol  vvkto?.  Saints  were  buried  at  night.  Woodrow,  Vol.  ii.  Celebrated  tho 
Lord's  supper  at  midnight  in  Lyons.  Brown's  Huguenots.  Prayer  during  the  entire 
night,  ends  in  the  conversion  of  a  Romish  priest.  Vol.  i,  p.  8-37.  ixaKpo6vfi.uiv,  literally, 
slow-mjndtd.  Euthymius.  jxaKpoOvixel.  Tischcndorf,  Alford,  Brown,  Cod.  Sinai. 
Codices  being  -without  points,  tbo  sense  is  materially  changed  by  an  interrogation  point 
after  iiaKpoBvixiov.  Kewcombe.  Will  he  linger  in  their  cause.  Campbell.  Neither  will 
He  restrain  His  anger.  Major.  Thou  hearest,  therefore  Thou  wilt  surely  grant  it. 
Olshausen.  He  delay eth  Vie.ir  cause  so  long.  Wakejield.  He  delays  to  execute  vengeance 
in  their  cause.  Word$worth.  Is  it  His  way  to  delay  help,  although  He  forbear  towaud 
them  ?  Meyer.  Course  of  Eoman  Emperors  toward  the  Church.  Vitringa.  All  troublous 
times.  Oosterzee.    With  heavenly  greatness  of  mind.  Lange. 


3IE3IOIIANDA 


8.  I  tell  you  that  he  will  avenge  them  speedily.    Nevertlielcss  wlwn  the  Son  of  nan 
eonteth,  xhalt  he  find  faith  on  the  earth  ? 

I  tell.     Such  solemn  word.s  are  with  our  Lord  half  an   oath.     Heb. 

vi.  13. 
Avenge.     Taking  the  power  of  hurting  from  evil  men,  as  Absalom, 

and  Haman. 
Or  by  taking  His  elect  into  eternal  rest,  as  Enoch  and  others.     Isa, 

Ivii.  1. 
Or  by  His  glorious  advent  in  the  heavens.  2  Thess.  i.  4-9. 
Widow  no  relation  to  the  judge,  but  the  elect  God's  own  children.   Eom. 

viii.  15. 
She  had  no  friend  to  plead,  the  elect  have  an  advocate  before  the  throne. 

1  John  ii.  I. 
She  had  nothing  to  encourage  her,  the  elect  many  promises.    2  Pet.  i.  4. 
She  came  alone,  but  all  saints  on  earth  besiege  the  Throne.      Matt. 

xviii.  20. 
He  will  reveal  himself  in  overflowing  kindliess  to  the   desolate    one, 

Isa.  liv.  1-5. 
The  judge  kept  her  at  a  distance,  but  we  come  boldly.    Heb.  4.  16. 
She  to  an  unjust  judge,  we  to  a  righteous  Father.    John  xvii.  25. 
She  had  no  encotiragement,  we  behold  the  golden  sceptre.     Esther  v.  3. 
She  seldom  had  access,  His  gate  is  open  day  and  night.     Eev.  xxi.  25. 
Speedily.     That  which  comes  in  the  best  time,  comes  speedily. 
The  Lord  will  help  the  righteous,  and  that  right  early.     Psa.  xlvi.  6. 
Of  the  ungodly,  "  their  judgment  hngereth  not,"  &c.     2  Pet.  ii.  3. 


NOTES. 


3IEMOBANDA. 


208 


SUGGESTIVE    COMMENTAKY 


[chap.  xvni. 


Speedily.      "  Because  sentence  against  an  evil  work  is  not  executed 

speedily."     Ecc.  viii.  11. 
"  The  Lord  is  not  slack  concerning  His  promise."    2  Pet.  iii.  9. 
On  the  dial  of  God,  a  thousand  years  are  but  as  one  day.     Psa.  xc.  4. 
•'  He  that  is  often  reproved,  shall  suddenly  be  destroj-ed."     Pro.  xxix.  1. 
Cometh.    The  coming  of  the  Roman  army,  and  destruction  of  Jerusalem. 
Christians  were  disheartened  and  many  professors  apostatized. 
Because  iniquity  aboiinded,  the  love  of  many  waxed  cold.   Matt.  xxiv.  12. 
Scoffers  in  the  last  days,  "  Where  is  the  promise  of  His  coming  ?"    2  Pet. 

iii.  4. 
Delay  will  breed  despair,  as  if  Christ  had  not  triumphed. 
Many  false  prophets  shall  arise  and  shall  deceive  many.     Mark  xiii.  22. 
Satan  shall  be  loosed,  go  out  and  deceive  the  nations.    Eev.  xx,  8. 
"  For  He  cometh,  for  He  cometh  to  judge  the  earth."     P.sa.  xcvi.  13. 
Find  faith.     Gr.,  the  faith.     Slender,  tottering  faith,  infinitely  small, 

yea,  as  nothing, 
Compaies  it  with  the  immeasurable  love  of  God  in  the  Gospel  of  His  Son, 
Shows  most  strongly  the  trial  to  which  faith  will  he  put,  and  the  need 

of  Divine  aid. 
When  faith  fails,  prayer  ceases  and  charity  dies  out. 
Faith,  the  grace,  for  which  Christ  looks  towards  our  earth. 
All  the  Epistles  were  written  to  build  up  the  Church  in  faith. 
Many  will  "  have  the  form  of  godliness,  but  deny  its  power."      2  Tim. 

iii.     5. 
The  faithful  will  fail,  and  the  last  times  be  the  most  periloias.  Psa.  xii.  1; 

2  Tim.  iii.  1. 
Believers  may  grow  weary,  yet  God  remains  true  and  faithful. 


raxei.,  Eeference  to  what  precedes.  EosenmuUer.  irXrjv,  but  notwitlistanding  thiSi 
W.  £  W.  And  yet,  though  the  day  of  retribution  is  so  near  at  hand,  will  the  Son  of 
Man,  when  He  comes,  find  the  faith  on  earth  ?  Wordsioorih.  iK6i>v.  Cometh  in  judg- 
meat.  Bengel.  apa.  Slight  measure  of  doubt.  Major,  apa,  an  illative  particle,  marking 
ft  transition,  or  drawing  a  conclusion.  "Can  we  infer  that  He  will  find?''  Webster's 
Syntax,  ci/p^trei,  unless  He  find,  &c.  Sc/i/citSHer.  Tvicmv.  Like  the  "ziiriue"  of  Plato; 
U  a  man  lack  it,  all  the  virtues  are  wanting.  Ford.  Faith  in  the  truth.  Campbell. 
Infidelity  will  prevail  before  the  millenium.  Wetalein ;  faith  in  the  destruction  of 
Jerusalem.  Kuinoel;  faith  in  the  Messiah.  Meyer;  faithfulness.  D«  Welte ;  faith  in 
God  a?  judge.  Oosterzee  ;    sense  ambiguous.  Markland ;  evangelical  faith.  Bengel. 

yijs-  Palestine.  Campbell.  r>)>'  omitted  from  some  manuacrfpts.  They  mistook  the 
meaning.  Tha  wnrlil  rvill  have  little  faith  in  God's  retributive  justice ;  and  eren  many 
of  the  good  will  faint  through  fear.  Therefore  do  ye  "  pray  always,"  and  not  lay  dowa 
yoni  arms  in  this  divine  warfare.     "  Ut  oremua  crsdamus,  et  ut  ipsa  nou  deficiat  fides 


NOTES. 


CHAP,  xvin.] 


ON    ST.    rUKE. 


209 


qnl  oromus,  oremns.     Fides  fundit  orationem ;    fusa  oratio  fldci  impetrat  fiimitateni. 
Augmtine,  in  Wordsworth. 

TnvnC<xTLV.  The  force  of  the  article,  which  is  unmarked  in  our  translation,  is  of 
great  consequence  here,  as  showing  the  peculiar  development  of  faith  which  is  spoken 
of.  Prescott.  Saints  prayed  for  Christ's  first  advent,  because  of  Jewish  depravity;  they 
may  pray  for  the  second,  because  of  universal  crime.  Horn?. 


9.  And  he  spake  this  jyaraUe  unto  certain  which  trusted  in  themselves  that  they  were 
righteous,  and  despised  others  : 

He  spake.  Persistent  crying  of  God's  elect,  contrasts  with  diflidcnt 
prayer. 

Boldness  of  faith  and  depth  of  humility,  must  co- exist  in  all  true  prayer. 

Parable.  Luke  v.  36 ;  iv.  23.  Former  teaches  to  pray  earnestly ;  this 
teaches  to  pray  humbly. 

Certain.     Our  Lord  never  sends  an  aimless  arrow. 

"  My  word  shall  not  return  unto  me  -void."     Isa.  Iv.  11. 

Righteous.     This  is  contradicted  by  the  very  act  of  despising  others. 

"  Most  men  will  proclaim  every  one  his  own  goodness."     Prov.  xx.  6. 

"  There  is  not  a  just  man  upon  earth,  thatdoeth  good  and  sinneth  not." 
Ecc.  vii  20. 

No  state  of  soul  can  be  conceived  so  dangerous,  as  that  of  a  self-deceiver. 

Insensibility  to  disease,  precedes  the  death  of  the  body. 

Insensibility  of  the  heart  precedes  the  death  of  the  soul. 

Many  believe  themselves  quite  holy,  and  God  their  debtor  ! 

Despised  others.     "  To  know  one's  self,"  the  most  difficult  of  things.. 

If  we  overtop  others,  we  are  very  apt  to  overlook  them  also. 

Self-ignorance  begets  self-conceit,  this,  contempt  of  others. 

Self-knowledge,  begets  humility  of  spirit  and  charity  to  others. 

Human  nature  repels  indignantly  the  vanity  of  offieiousness. 

It  is  always  lenient  toward  the  failings  of  the  meek. 

Few  defects  so  mar  one's  usefulness,  as  supercilious  manners. 

No  stumbling  block  in  the  path  of  life  more  perilous,  than  un charitable- 
ness. 

The  vain  seldom  continue  to  frequent  the  mercy-seat.     Job.  xxvii.  10. 

"  The  pride  of  thine  heart  hath  deceived  thee."     Obad,  verse  3. 

"If  I  justify  myself,  mine  own  mouth  shall  condemn  me."     Job.  ix.  20. 

"He  that  is  void  of  wisdom,  despisejh  his  neighbor-"     Prov.  xi.  12. 

"  They  comparing  themselves  among  themselves,  are  not  wise."  2  Gor. 
X.  12. 

"  Stand  by  thyself,  for  I  am  holier  than  tho-a."    Isa.  Ixv.  5. 

NOTES. 


ME3IORANI>A, 


3IB3IOItANnA. 


210 


SUGGESTIVE    COMMENTARY 


£CHAP.  XVIII. 


cTn-e.  At  the  same  time  a3  the  preceding.  Jlfej/er:  different.  Oosterzee.  ruas,  not 
the  Pharisees.  Schleiermacher,  Stier.  Pharisees  should  be  present  when  Pharisees 
were  to  be  censured.  OUhauacn.  ei/)'  eauTots,  in  themselves,  not  in  God.  Wordsicorth. 
In  themselves,  not  in  the  grace  of  God,  when  they  prayed.  The  antithesis  is  ttCotiv, 
faith  towards  God.  Bengal.  The  verse  reads  thus  in  the  ori^'inal.— /Inrf  he  spake  also 
unto  certain  which  tnist  in  themselves  tJiat  they  are  righteous,  and  despise  others,  this 
parable.  Alford.    »rpbs,  purpose  of  the  parable.  Meyer. 


10.  Ttoo  men  went  up  into  the  temple  to  pray ;  tlie  one  a  Pharisee,  and  the  other  a 
publican. 

Two  men.     Our  Lord  seems  to  avoid  abstract  truths  for  the  sake  of 

the  humble. 
Went  up.     The  temple  stood  on  Mount  Moriah.     Luke  i.  9. 
Temples  and  altars  anciently  built  on  hills  and  mountains.     1  Kings 

xii,  32. 
This  was  an  every  day  occurrence  of  two  men  going  up. 
But   a  Pharisee  and    a    Publican,  would  excite   the   attention   to   the 

highest  pitch. 
Temple.     Not  only  the  place,  but  medium  of  prayer.     2  Chron.  vi.  21. 
♦'  My  house  shall  be  called  the  house  of  prayer."    Matt.  xxi.  13. 
Christ  is  our  temple,  and  we  must  keeiD  Him  in  view  in  apjDroachiug  God. 
Many  seen  at  the  temples  here,  may  be  excluded  from  the  Temple  above. 
Many  high  in  earthly  churches,  may  find  their  religion  no  religion. 
Athenians  were  astonished  to  find  their  gods  no  gods.     Acts  xvii.  29. 
Pray.     A  sinner  cannot  contend  before  God,  but  must  sue  for  mercy. 

Ecc.  VI.  10. 
The  usual  hom's  of  prayer  at  the  temijle,  third  and  ninth,  i.e.,  9  and  3 

o'clock. 
"  Let  us  go  into  the  house  of  our  Lord."     Isa.  ii.  3. 
Some  "  draw  near  to  God  with  their  mouth,  but  not  with  their  heart," 

&c.    Isa.  xxix.  13. 
•'  "When  ye  come  to  appear  before  Me,  who  hath  required  this  at  your 

hands?"     Isa.  i.  12. 
Pharisee.     Luke  v.  17  ;  vi.  2.    For  ages  the  people  had  reverenced  the 

Pharisees'  teachings. 
In  face  of  universal  prejudice,  our  Lord  declared  war  against  them. 
Their  specious  sanctity  had  long  dazzled  the  ig-norant  Jews. 
Thus  Gain  and  Abel,  bad  and  good  men  will  come  to  God's  house. 
Thus  some  for  vanity,  others  for  interest,  frequent  the  church. 
There  the  hypocrite  displ<i>js  his  piety,  for  the  flattery  of  witnesses. 


NOTES, 


CHAP,  xvni.] 


ON    ST.    LUKE. 


211 


Publican.     Luke  iii.  12.     At  times,  ranked  by  oui   Lorci    witli   the 

harlots.     Matt.  xxi.  31. 
With  the  people,  this  parable  described  a  saint  and  a  sinner. 


Upov,  Christ,  after  driving  out  sheep  and  oxen,  Btill  called  the  temple  house  oj 
prayer.  Though  sacrifices  had  ended,  yet  this  should  never  end.  Plume.  -npoa-cv^acrOai. 
Probably  at  one  of  the  stated  times  of  prayer,  sacrifice,  and  offering  of  incense,  in  the 
lemple.  Wordstuorth.    Omit  6  before  «ts.  Tischendorf,  Alford. 


11.  Tbe  Pluirisee  stood  and  prayed  thus  with  himself,  God,  I  thank  thee,  that  I  am  not 
at  other  men  are,  extortioners,  unjust,  adulterers,  or  even  as  this  pu.blican. 

The  Pharisees  were  revered  as  holy ,  publicans  were  despised  as  apostates. 
Pharisee.  The  great  man  has  the  precedence,  as  he  was  first  named. 
Stood.     The  ordinary  position  among  the  Jews  in  prayer.     Matt.  vi.  5. 

"When  ye  stand  praying,  forgive."     Mark  xi.  25. 
But  affected  sanctity  displays  itself  now,  in  standing  or  kneeling. 
He  thought  far  more  of  placing  himself  in  position,  than  of  God  or  oi 

his  sins. 
He  stretches  forth  his  hand,  as  a  model  statue  of  devotion. 
Solomon  kneeled  at  the  dedication  of  the  temple,  wiiile  the  people  stood. 

Psa.  cxxxiv.  1 ;    cxxxv.  2  ;    Mark  xi.  25  ;    2  Chron.  vi.  3. 
Hannah  stood,  1  Sam.  i.  26,  and  om-  Saviour  kneeled.     Luke  xxii.  41. 
Thus.     Gr.,  these  things,  or  words. 

His  prayer  was  profuse  and  stately,  but  perfectly  heartless. 
With  himself.     Gr.,  apart;  so  that  he  might  be  seen  of  all.     Matt 

vi.  5. 
Doubtless  would  have  preferred  not  to  worship  in  the  same  temple  wit! 

the  publican. 
It  was  intended  to  be  loud  enough  for  all  to  hear. 

Properly  speaking,  he  did  not  stand  before  God  at  all,  only  before  men. 
It  was  an  exhibition  of  himself,  as  though  he  were  upon  the  stage. 
Israel  failed  to  be  justified,  "Wherefore?   because  he  sought  it  not  bj 

faith."    Eom.  ix.  32. 
He  was  giving  ear  to  himself,  as  though  he  could  bear  no  man  next  him 
Both  stood  before  God  unseen ;  what  a  difference  in  their  similarity  ! 
God.     Familiarity  with  God  ever  indicates  an  unhumbled  heart. 
I  thank  Thee.     Gratitude  is  jiropcr  at  all  times,  and  in  all  places. 
Angels  having  nothing  tc  pray  for,  only  praise  God. 

NOTES. 


MEMOnANT>A. 


MEMORANDA. 


212 


SUGGESTIVE    COMMENTARY 


[chap.  XVIU. 


We  should  be  thankful  for  the  double  benefit,  of  creation  and  redemption. 

Is  it  for  God's  grace  that  he  is  thankful  ?     Far  from  that. 

A  believer's  thanksgiving,  always  proceeds  onwards  to  confession. 

"  Come,  I  will  declare  what  God  hath  done  for  my  soul."     Psa.  Ixvi.  16  ; 

1  Tim.  i.  12. 
The  Pharisee  went  to  pray,  but  entirely /oj-r/ets  his  errand. 
He  did  not  think  even  the  favor  of  God,  worth  the  asking. 
I  am.     In  this  treacherous  and  presumptuous  word,  the  entire  hj^Docrite 

stands  forth. 
"  By  the  grace  of  God,  I  am,  that  I  am,"  said  Paul.     1  Cor.  xv.  10. 
A  deceitful  compliment  to  God,  assuming  the  form  of  a  prayer. 
This  Pharisee  knows  nothing  of  sin  or  grace,  in  relation  to  himself. 
It  was  a  denial  of  his  being  a  sinner  at  all,  in  the  sense  that  should  cause 

him  any  fear. 
To  the  blind,  God  said  "  How  canst  thou  say,  I  am  not  polluted  ?"     Jer. 

ii.  23. 
"  I  will  plead  with  thee  because  thou  sayest,  I  have  not  sinned. "  Jer.  ii.  35. 
A  prayer  without  penitence  is  a  bird  without  wings. 
Not  as  other  men.     Gr.  the.  rest  of  men.     I  am   righteous  in  myself, 

and  was  never  anything  else. 
He  had  commenced  praying  with  "  Oh  God,"  but  finds  himself  wanting 

in  nothing,  and  omits  praying  altogether. 
Even  hypocrisy  becomes  magisterial  and  presumptuous. 
Extortioners.     Kobbers.     Coverdale.     Those  injuring  others  by  force. 
The  wounding  of  his  selfishness,  he  conceives  the  most  grievous  offence. 
Mammon  being  his  supreme  good,  he  places  it  first. 
He  doubtless  had  given  a  side  glance  at  the  publican. 
He  had  in  his  view  this  abhorred  fellow-worshipper  from  the  beginning. 
He  builds  proudly  on  his  morality,  and  thus  ruins  his  soul. 
Unjust.     Those  who  defraud  under  semblance  of  justice^ 
Adulterers.     All  unclean,  breaking  the  letter  or  spirit  of  the  seventh 

commandment. 
Tijis  publican.     In  plain  terms  "  I  alone  am  righteous,  and  all  the 

world  are  sinners." 
He    scornfully   points    with  his  finger,  and   utters   fearful   "  words   of 

vanity."     Isa.  Iviii.  9. 
Invading   God's  prerogative,  he  gives  judgment  on  the  secrets  of  the 

heart. 
He  is  honest  in  his  hypocrisy,  he  sincerely  trusted  in  his  own  righteous- 
ness. 
Without  even  a  mark,  the  nakedness  of  his  soul  appears. 

NOTES, 


CHAP.  XVIII.] 


OK    ST.    LUKE. 


218 


In  his  profound  self-deception,  lie  was  doubtless  in  earnest  in  lais  state- 
ments. 

He  could  not  even  say  his  prayers  without  slandering  his  neighbor. 

Borne  flatter  neighbors  and  friends  in  public  and  social  devotions. 

It  is  not  evident  that  he  knew  anything  of  the  publican's  private 
character. 

It  is  not  enough  for  him  to  despise  the  whole  race ;  he  must  attack  the 
publican. 

The  siyht  of  one  truly  guilty,  should  have  awakened  all  his  charity. 

David  uttering  a  sinner's  doom,  in  humility,  checks  himself.  "  Try  me, 
0  Lord,  and  know  my  thoughts."     Psa.  cjcxxix.  2>3. 


ME310RANDA. 


oraSely,  like  a  statue.  Wordmrorth.  This  form,  which  haa  a  middle  force,  means 
more  than  6<r™s,  standing,  said  of  the  publiean,  verse  13.  The  PhariRee  stationed 
himself,  the  publican  simply  stood.  Bengel.  "Stood."  The  posture  of  the  Jews 
and  ancient  Christians,  in  prayer.  Tholuck.  The  present  attitude  in  the  Greelc  Church. 
Brown.  It  was  the  ancient  custom  to  stand  at  prayer  during  the  seasons  of  Easter  and 
Pentecost,  and  according  to  some,  even  on  the  Lord's  Day,  in  commemoration  of  their 
spiritual  resurrection.  Prescott.  irpbs  eauToc  may  be  joined  with  a-radeU.  standing  by 
himself.  Campbell,  Beza,  Doddridge ;  with  eavrbi/.  Meyer,  Liseo,  Oosterzee.  He 
placed  himself  apart  boldly.  Von  Gerlach.  Publicans  in  Gentile  court,  Pharisees  in 
Israelites.  Orotius.     Silently.  Wetstcin.    None  hut  nobles  could  pray  sitting.  Schoettgen. 

Trpbs  eauTov  Trpoa-rivx.^To,  Eightly  rendered  in  E.  V.,  "prayed  with  himself,' 
listening  to  himself,  recounting  his  own  merits  in  prayer!  Wordsworth.  Praying  as 
one  dependent  on  himself.  Bengel.  evxapi(nui.  Each  day  true  Kabhi  thanked  God, 
1,  that  he  was  not  a  Gentile.  2,  that  he  was  not  one  of  the  common  people.  3,  that  he 
■was  not  boru  a  woman.  Buxtorf. 

ot  AoiTToi.  Omnes  prseter  ipsum.  ^M.7Hsiii«'.  He  censures  God  in  his  prayer :  Thou 
bust  not  one  righteous  on  earth  but  me,  Basil,  rj  koi.  As  for  instance.  W.  &  W. 
Uncertain  if  heard  of  others.  Stier. 


12  I  fast  twice  in  the  week,  I  give  titlies  of  all  that  I  possess. 

Fast.     Luke  v.  33.     God  enjoined  them  to  fast  on  the  tenth  day  of  tho 

seventh  month.     Lev.  xxiii.  27. 
The  day  of  atonement,  the  only  fast  appointed  by  the  law  of  God. 
The  Jews  in  captivity  observed  four  fasts. 
The  modern  Jews  have  twenty  eight  special  fasts. 
A  public  fast  was  appointed  by  Samuel  at  Mizpeh.     1  Sam.  vii.  6. 
33 

NOTES. 


MEMORANDA. 


214 


SUGGESTIVE  COMMENTARY 


[chap,  xvin. 


Another  by  JeLosliapliat,  2  Chron.  xx.  3 ;  by  Jehoiakim,  Jer.  xxxvi.  10 ; 

by  Nebemiah,  on  the  completion  of  the  temple,  Neb.  ix.  1 ; 

by  Esther,  on  Haman's  conspiracy  against  the  nation. 
Nineveh  fasted  as  an  expression  of  humiliation  and  penitence  when  it 

was  doomed.      Jonah  iii.  7. 
The  Jews  added  to  the  number  of  fasts,  but  failed  in  spirit.      Is.  Iviii.  3, 
Monday  and   Thursday  fast   days,  because  Moses  was    said    to   have 

ascended  and  descended  on  those  days. 
Frail  humanity  gathers  food  for  vanity  from  its  very  humblings. 
We  convert  our  virtues  into  veils,  wherewith  to  hide  our  sins. 
The  Tempter  so  magnifies  our  supposed  virtues,  that  we  can  see  nothing 
-i  of  our  failings. 

I    But  the  more  of  such  virtue  a  man  accumulates,  the  deeper  he  sinks. 
A  self-denying  life  may  lead  straight  to  perdition.     1  Cor.  xiii.  3. 
Twice  in  th.e  week.      Balaam  boasted  of  his  sacrifice  and  sacrilege. 

Num.  xxiii.  4. 
Like  boasting  Israel  of  old,  "  Wherefore  have  we  fasted,  and  Thou  sees* 

not?  "     Isa.  Iviii.  3. 
"  When  ye  fasted,  did  ye  at  all  fast  unto  Me  !  "     Zee.  vii.  5. 
Formal  services  drive  the  soul  finther  from  God,  than  actual  siru. 
Self-loving,  arrogant  fulfillers  of  the  law,  rapidly  harden  their  souls. 
Give  tith.es.     Priests  and  Levites  maintained  hy  tithes. 
"  Will  a  man  rob  God  ?  yet  ye  have  robbed  me."     Mai.  iii.  8. 
His  prayer  contains  no  confession  of  sin,  thinking  he  had  none. 
He  prays  for  no  pardon,  having  no  sense  of  guilt. 
He  prays  for  no  salvation,  fearing  no  danger  of  ruin. 
He  petitions  for  no  grace,  feeling  quite  able  to  pay  all  debts  to  God. 
Yet  he  was  wretched,  miserable,  poor,  blind  and  naked.     Eev.  iii.  17. 
First  he  shows  what  he  does,  and  then  what  he  gives. 
It  by  no  means  implies  alms  are  worthless  in  forming  character. 
He  thinks  he  not  only  pays  all  God's  law  demands,  but  more. 
I  possess.     Instead  of  praying,  he  simply  praises  himself. 
With  boundless  arrogance,  he  thus  exalts  himself  above  others. 
The  proud  fool  inspires  compassion,  rather  than  disgust. 
Sad  for  those,  whose  alms  come  short  of  even  the  Pharisee's. 


kTjcTTevo.  Privately  enjoined  by  the  ai\'ine  law.  Buxtorf.  Kabbis  trifled  egregiocaly 
with  conscience,  liabbinical  pride  seen  in  the  following. — "  If  ten  righteous  among 
men,  I  ami  my  son  are  of  the  number;  i£  but  one,  I  would  be  that  one,"  Babli  Simeoiu 


NOTMS, 


xvni.] 


ON  ST.  LUKE. 


215 


Lighifoot.  "  The  week"  Greek  tou  lTa/3^aTov,  the  Sabbath.  Tlie  chief  clay  of  the  whole 
y/eei..  Biniyel.  (crw^iat.  I  have  acquired.  Trench.  KTaadai.  in  not  necessarily  to  acquire 
in  N.  T.  1  Thcsa.  iv.  4.  Wordsworth.  Tho  present  teuse  may  be  noticed  in  a.TToSeKaT<a 
and  KTu)/na( ;  "  I  am  in  the  habit  of  paying  the  tenth  of  all  my  gains."  Webster's  Syntax. 


13.  And  the  publican,  standing  afar  off,  loould  not  lift  up  so  much  as  his  eyes  unto 
heaven,  but  smote  upo7i  his  breast,  saying,  God  be  merciful  to  me  a  sinner. 

Publican.     Luke  iii.  12.     Matthew  and  Zaccliasus  were  Publicans. 
Standing-.     Indicates  the  publican's  unstudied  posture  after  entering 

the  sanctuary. 
&.far  off.     Gr.,  apart  from  the  holi)  place. 

But  not  far  from  God,  who  is  nigh  to  the  contrite.     Psa.  xxxiv.  18. 
"  One  stands  up  close  and  treads  on  high, 
TSTiere  the  other  dare  not  bend  his  eye. 
One  nearer  to  God's  altar  trod, 
The  other  to  the  altar's  God."     Crashaw. 
Impenitence  alone  creates  a  wide  gulf  between  us  and  God.    Luke  xv.  13. 
The  Pharisee's  fierce  spirit, and  piercing  glances  repelled  the  publican. 
The  publican  under  the  mighty  influence  of  a  Jirst  repentance,  comes 

to  pray. 
God  seizes  his  spirit,  and  he  feels  as  if  all  saw  his  guilt. 
The  Pharisee  pushed  ambitiously  forward,  to  the  upper  end  of  the  Court 

of  Israel. 
Those  seeming  farthest  from  God  in  deep  humiliation,  then  ever  draw 

nearest. 
The  publican  in  faith,  strangely,  dares  to  enter  the  sanctuary. 
In  his  humility,  he  does  not  deem  himself  worthy  to  press   foi-ward 

toward  the  holy  place. 
He  felt  that  justly  he  was  excluded  from  the  temple  below. 
His  mouth  would  acknowledge  the  justice  of  God,  if  shut  out  from  that 

above.     Kom  iii.  19. 
Eyes.     Jews  prayed  with  uplifted  eyes,   Psa.   cxxiii.    1-2,  and  hands 

raised.     1  Tim.  ii.  8. 
But  his  heart  hiirdctxed,  dared  not  yet  hope  for  acceptance.     Isa.  Iviii.  5. 
An  exquisite  picture  of  a  broken  heart  and  contrite  spirit.     Psa.  li.  17. 
It  was  an  abandonment,  utterly  and  for  ever,  of  all  self-righteousness. 
Had  he  spoken  of  self,  it  would  only  have  been  of  his  countless  sins. 
The  Pharisee  cast  his  eye  around  for  admirers  of  his  devotion. 
The  publican  has  no  one  to  think  of  but  his  giiilty  self. 
•'Mine  iniquities  take  hold  upon  me,  I  am  not  able  to  look  up."    Psa, 
xl.  12. 


NOTES. 


3IE3IOItANDA. 


31EMORANDA. 


216 


SUGGESTIVE    COMMENTARY 


[OHAP.  xvin. 


"  0  my  God,  I  am  ashamed  and  blush  to  lift  up  my  face  !"     Ezra  ix.  6. 
Smote.     Gr.     Continued  smiting.     "  This   heart,  this  guilty  heart  of 

mine !" 
The  author  met  a  female  in  Egypt,  smiting  her  breast,  with  earth  on 

her  head,  and  loudly  wailing.     Jer.  xxxi.  19. 
David,  penitent,  smitten  by  a  stroke  upon  his  heart.     2  Sam.  xxiv.  10. 
Smiting  on  his  breast  he  chid  his  heart — the  seat  of  all  evil  in  man. 
"  Surely  I  repented,  I  smote  upon  my  thigh."     Jer.  xxxi.  19. 
Saying.     The  prayer;  a  deep  sigh,  bursting  from  the  depths  of  his  soul. 
Sighs  have  been  called  the  voice  of  God's  Spirit. 
"la  sinner  went  up  to  pray,  but  could  only  utter  one  word."  ' 

Deep  emotion  has  few  words,  light  hearts  have  many. 
Be  merciful.     Salvation  by  grace  alone  known  in  the  Bible. 
But  no  salvation  without  the  fmit  of  good  works.     Matt.  vii.  20. 
" Eightcousness  belongeth  unto  the  Lord  1     But  unto  us  confusion." 

Dan.  ix.  7. 
Hypocrites  convert  Scripture  foi-mulas  into  refuges  of  lies.     Isa.   xxviii. 

15.  17. 
The  Pharisee  trusted  to  his  merit  in  fastiqg  and  tithing. 
The  publican  flies  to  mercy,  as  the  city  of  his  refuge,  and  cHngs  to  that 

altar. 
Many  jDosfjione  repentance,  by  pleading  the  dying  thief's  acceptance. 
Many  apologize  for  their  sins,  because  Noah,  David,  and  Peter  sinned. 
A  man  must  not  play  the  orator  before  God.     Psa.  xxxix.  9. 
The  most  eloquent  prayer,  the  moaning  of  a  broken  heart  for  mercy. 
Human  argument,  or  the  most  rigid  logic,  equal  not  a  penitential  tear. 
He  understood  the  promises,  better  than  the  Pharisee  his  Bible. 
Conscious  or  unconscious,  his  prayer  is  in  the  spirit  of  David. 
This  is  either  the  easiest  or  the  hardest  prayer,  as  it  is  received  by 

the  heart. 
One  glance  uptoard  to  God,  by  the  heart  through  faith. 
One  glance  inwardly,  where  the  sinner  has  sinned  against  Heaven. 
Sinner.     Gr.,  the  sinner — "  If  ever  there  was  a  sinner,  I  am  one." 
Grace  alone  reveals  unto  us  the  depths  of  sin,  "  Behold  I  am  vile."  Job. 

xl.  4  ;  John,  xvi  8. 
This  great  word  in  luminous  force,  ever  stands  and  utters  the  mighty 

testimony  of  a  broken  heart ! 
This  word,  the  Phaiisee  passes  by,  and  never  finds. 
It  was  uttered  by  the  Apostle  Paul  at  the  close  of  his  life.     1  Tim.  i.  15. 
David  said  "  I  acknowledge  my  transgressions,   my  sin  is  ever   before 

mo."     Psa.  li.  3. 


NOTES, 


CHAP.  XVIU.] 


ON   ST.    LTJKE. 


217 


Psa. 


"  Have  mercy  tipon  me,  0  God,  according  to  tby  loving  kindness." 
li.  1. 

The  publican's  prayer  was  the  simple  outgusbiug  of  his  sin-troubled 

heart. 
The  Pharisee's  was  suited  for  an  anpel,  but  not  for  a  sinner. 
Vagueness  and  generality,  the  great  defects  in  most  petitions. 
It  was  an  humble  prayer ;  it  put  self  in  the  lowest  place. 
It  exalted  the  Divine  holiness  in  its  sole  cry  for  mercy. 


fiaKpoOev.  ■  Court  of  the  Gentiles.  Starcte :  from  the  Pharisee.  Meyer ;  from  the 
Holy  Place.  Oosterzec.  In  the  same  court,  that  of  the  Israi'lites,  as  the  Pharisee,  vern3 
11.  Wordsworth,  eo-™?,  not  crTa9e\^,  ia'kin(]  his  stand,  verse  11,  Bengcl.  tous  6(/>6aA;io;is. 
Christians  and  heathens  thus  lifted  their  eyes  and  hands  in  prayer.  Terfulliim. 
Publican  refused  lest  he  should  see  his  sins  written  in  the  very  henvens. Chrysostom. 

eTvnrev.  Ubi  dolor,  ibi  manus.  Benpel.  It  chastises  the  hidden  sin  openly. 
Augustine.  Eome  finds  authority  for  penance:  he  chastised  sin  in  himself,  Mnrriofi, 
Slieimish  Notes.  What  is  a  penitent  but  a  man  angered  with  self.  Atigustine.  tAao-flrjTt, 
from  i'Aeajs  propitious.  Doctrinal  reference  denied.  Alford :  affirmed.  Major,  Sticr. 
IXacTTripiov,  propitiation,  Horn.  iii.  25;  reconciliation,  Heb.  ri.  17;  mercy  seat,  Heb.  ix.  5. 
Isaiah  liii.  is  a  condensed  biography  of  the  Lamb,  tyijiiied  by  evoi-y  sacrifice.  Grotius  de 
Eostoek,  dying,  cried  "J  am  that  publican."  Rome  nullifies  this  doctrine  by  hci 
dogmas.  Decrees,  Council  of  Trent.  Canon  De  Justijicatione  anathematizes  all  who 
hold  Bible  teaching  on  this  vital  subject. 

o/tiapTwAw.  A  miserable  sinner,  Luke  xiii.  2;  a  wicked  wretch  or  abandoned 
profligate.  Doddridge,  Psa.  Ixxix.  6;  Matt.  ix.  10;  Luke  vi.  32;  John  ix.  21;  1  Tim.  i.  9. 
TiZ  ajxapTtuKw.  The  sinner:  article  emphatic.  Bosenmuller,  Wetstein,  Bengel,  Words- 
worth, Greswell,  Stier ;  pleonastic.  Bloomfield.  Probably  the  article  is  only  generic, 
pointing  hira  out  as  one  of  a  class-.  The  artrcle  implies  not  so  much  comparison  with 
others,  as  intense  self-abasement ; — "  Sinner  that  I  am."  Alford.  Who  am  confessedly  a 
sinner.  Middleton.  He  does  not  say,  I  am  a  creature  dependent  upon  God,  &c.  Boos. 
He  came  as  a  ripe  believer.  Lange;  a  penitent  sinner.  Stier,  Trench. 


14.  I  tell  yoti,  this  man  went  down  to  his  house  justified  rather  than  the  other  :  for 
every  one  that  cxaltcth  himself  shall  be  abased;  and  he  that  humblcth  himself  shall  hr 
exalted. 

I  tell  you.     For  I  know,  and  have  heard  many  such  prayers  before. 
Jesus  knew  not  only  the  heart  of  man,  but  the  counsel  of  God. 
The  proud  Pharisee  goes  away,  like  Cain,  rejected  of  Heaven. 
The  briefest  prayer  on  record,  was  an  ansicered  prayer. 
Publican's  prayer.     1.  Comprehensive  but  rare.      2.   Suitable  yet    in- 
dispensable.    3.  Full  of  sorrows,  but  full  of  blessings. 


3IEMORANDA. 


NOTES, 


MEMORANDA. 


218 


SUGGESTIVE    COJIMENTAKJ 


foHAP.  xvin. 


Iilany  take  care  that  they  pray,  but  not  hoiv  they  pray. 

True  humility.     1.  Acknowledges  his  sin.     2.  In  its  full  extent.      3.  As 

his  own  sin.     4.  Seeks  pardon  from  God. 
The  parable  of  the  woman  encourages  believing  perseverance. 
That  of  the  publican  enjoins  humble  approach  to  the  mercy-seat. 
To  his  house.     This  is  not  intended  simply  to  round  off  the  narrative 
/Jthough  he  remains  a  publican,  he  returns  a  new  man. 
His  new  life  will  shew  that  he  was  sanctified,  as  weU  as  justified. 
He  does  not  give  to  God  only  a  tenth,  but  consecrates  all  to  God. 
1'he  Pharisee  went  down  with  a  heart  full  of  scorn  and  pride, 
nis  conscience  unsilenced,  and  "  the  wrath  of  God  abiding  on  him." 

John  iii.  36.     Psa.  lix.  8. 
Tut  the  way  of  peace  have  they  not  known.     Eom.  iii.  17.- 
(justified.     The  publican  is  acquitted,  pardoned,  and  accepted  of  God. 
God  grants  more  than  we  ask;   mercy  only  sought,  jxistification  imto 

eternal  life  given. 
Zacchseus  only  wishes  to  see  Christ,  but  receives  the  Lord  a  guest ! 
Dying  thief  prays  for  remembrance  but  is   welcomed  to  paradise.     Eph. 

iii.  20. 
The  Pharisee  literally  supplicated  nothing,  least  of  all  justification. 
Justification  has  no  degrees,  it  is  a  complete,  and  perfect  act.     Eom. 

iii.  24. 
The  meritorious  obedience  and  death  of  Christ  the  alone  ground  of  a 

sinner's  justification.     Eom.  v.  1 ;  iii.  22  ;  Gal.  ii.  16. 
"  It  is  God  who  justifieth.  Who  is  he  that  condemueth  ?  "  Eom.  viii.  33-34. 
Every  soul  is  either  irithin,  or  without  the  kingdom  of  God. 
"  There  is  now  no  condemnation  to  them  who  are  in  Christ  Jesus." 

Eom.  viii.  1. 
"  The  behever  hath  everlasting  life,  and  shall  not  come  into  condemna- 
tion."    John  V.  24, 
"If  we  confess  our  sins,  God  is  faithful  and  just  to  forgive."      1  John 

i.  9. 
Flattering  ourselves   to  be   a  Uttle   holier  than   another  is  Pharisaic 

V^aven. 
B-ather.      Nothing  here  teaches,  one  justified  a  little,  and  the  other 

much. 
The  publican  went  home  pardoned  and  accepted  before  God. 
One  gives  thanks,  so  as  to  forget  to  pray.     The  other  prays,  so  as  to  have 

cause  for  thanks. 
One  compares  himself  with  others,  the  other  with  the  law. 
One  coimts  his  virtues,  the  other  mourns  over  his  sine. 


NOTES, 


CHAP,  xviir.] 


ON    ST.  LUKE. 


219 


One  with  all  his  virtues,  loves  sin;  the  other  with  all  his  sins  lovos 

virtue. 
1.  The  publican's  prayer,     2.  His  spirit.     3.  His  reward. 
Sxalteth..     Substance  of  these  words  repeated  7  times.     Matt.  viii.  8; 

XX.  26  ;  xxiii.  12.     Luke  xiv.  11 ;  xxii.  26.     John  xiii.  1-i. 
As  pride  excluded  archangels  from  heaven,  so  it  will  men  also. 
Like  the  fly  in  the  ointment,  pride  nullities  all  our  virtues.     Eccles.  x.  1. 
The  proud  prayer  of  the  pretender  to  righteousness  is  sin. 
The'Gospel  leads  to  depths  (one's  depravity)  and  to  heights  (commmiion 

with  God). 
Abased.     Illustrated  by  Pharaoh,  Goliath,  Haman,   Nebuchadnezzar. 

Herod. 
Humbleth..     The  only  spot  on  earth  where  a  sinner  can  commime, 

is  in  the  dust.     2  Cor.  vii.  10. 
"  To  this  man  will  I  look ;  even  him  that  is  poor  and  of  a  contrite  spirit." 

Isa.  Ixvi.  2. 
"  God  resisteth  the  proud,  but  giveth  grace  to  the  humble."     Jas.  iv.  6. 
"  Our  iniquities  like  the  wind  have  carried  us  away."     Isa.  Ixiv.  6. 
Humility  the  grace   of   Abraham,   Jacob,  Moses,   David,    Job,   Daniel, 

Isaiah,  John,  Paul. 
Exalted.     Three  times  our  Saviour  repeated  these  words.     Matt,  xxiii. 

12.     Luke  xiv.  11. 
Our  prayers  are  our  judges,  foreshadowing  the  final  decree. 


5e5iKoia)|neVos — ^,  acquitted  and  pardoned,  not  more  than  the  other,  but  rather  than 
the  other.  For  ij  e/ceivos,  Tischendorf  reads  ij  yap  cKeicos,  so  also  Wordstoorth,  on  the 
authority  of  many  of  the  best  MSS.  Laclimann,  Meyer,  and  Atford  read  Trap'  iKcivov,  so 
also  Cod.  Sinai.  In  either  case  fiaXAoi/  is  to  be  understood,  as  in  chap.  xv.  7;  1  Cor. 
xiv.  19.  The  Pharisee  was  not  justified  in  any  sense ;  for  ho  was  abased.  Bengel.  God 
is  high;  exalt  thyself.  Ha  flees  from  thee;  humble  thyself,  and  He  stoops  to  thee. 
Augustine.  I'havisee  also  justified,  but  not  bo  fully  as  the  publican.  Von  Gerlach, 
There  is  danger  in  preferring  the  publican's  sins  to  the  Pharisee's  virtues.  These  thiuga 
(fasting,  tithing,  &c.)  ye  ought,  &c.  Hammond.  God  more  pleased  with  penitence  after 
sin,  than  pride  in  acts  of  piety.  Aaijustine.  He  prefers  a  contrite  peccavi  to  tha 
conceited  Veo  aratias.  Andrews.  Proverb  like  Shushan  witnesses  ; — ilordecai  honored, 
and  Haman  humbled.  Hall.  The  debtor,  in  the  parable,  forgiven  liltle,  was  not  forgiven 
at  all.  Calvin.  The  narrative  of  Luke  here  unites  with  Matt,  and  Mark  after  being 
parted  for  nine  chapters,  or  351  verses.  Ooaterzee. 


15.  And  they  brought  unto  him  also  infants,  that  he  would  touch  them:  but  when  his 
disciples  saw  it,  they  rebukod  tlu:m. 

Infants.     Gr.,  cho  the,  or,  their  infants.     The  people  not  only  came 
tliemselves,  they  brought  their  infants. 


NOTES, 


MEMORANDA, 


MEMORANDA. 


220 


BnOGESTIVE    COMMENTARY 


[chap.  xvin. 


An  example  to  all  parents — to  come  to  Jesus  and  bring  their  children 

■with  them. 
"  I  will  pour  my  spirit  upon  thv  seed,  and  my  blessing  iipon  thine  off- 
spring."    Isa.  xliv.  3. 
Our  spiritual  interest  for  children  measures  our  love  for  the  Saviour. 
Heathen  feel  little  concern  for  the  soul  or  body  of  children. 
None  but  Christian  parents  rightly  regard  the  richest  legacy  of  heaven. 

Acts  ii.  39. 
Touch  them.     Put  his  hands  on  them.     Matt.  xix.  13.  < 

Jacob  laid  his  hands  on  Ephraim  and  Manasseh.     Gen.  xlviii.  14  ;  Num. 

xxvii.  18;  2  Kings  v.  11. 
Aaron  with  lifted  hands  blessed  the  people.      Lev.  ix.  22,  and  Christ 

the  disciples.     Luke  xxiv.  50. 
Not  to  say  anything  unto  them,  but  to  pray  over  them. 
A  sign  of  dedicating  persons  to  God,  and  imj^arting  to  them  spiritual 

gifts. 
With  our  Saviour,  however,  it  was  an  actual  conveying  of  blessing. 
"  Men  shall  be  blessed  in  Him,  and  all  nations  shall  cull  him  blessed." 

Psa.  Ixxii.  17. 
No  superstitious  notion  of  magical  efficacy  in  the  touch. 
Parents   here   remembered  the   benedictions   of  patriarchs.    Lev.  i.  4 ; 

Lev.  xvi.  21. 
The  more  toiiching,  as  it  was  a  fare^uell  scene. 
The  very  request,  proves  the  majesty  and  gentleness  of  the  Lord. 
Rebuked  them.     Thinking  the  intrusion  useless,  and  the  Gospel  only 

for  adults. 
Instead  of  children  first  becoming  like  adults,  adults  must  become  like 

children. 
He  shews  infants  as  such,  are  capable  of  the  kingdom  of  God. 
Whom  men  reject  as  worthless,  the  Lord  often  welcomes  as  His. 
It  is  no  strange  thing  to  be  rebuked  by  those  who  should  encourage. 
It  was  no  envy  but  a  sincere  regard  to  the  Master's  convenience. 
An  officious  sense  of  their  own  importance  as  "  His  followers." 
Rashness  and  over-haste  too  often  characterize  new  converts. 
What  good  can  such  children  get  from  His  laying  hands  upon  them  ? 
This  great  word  rebukes  the  proud  contempt  in  which  the  world  held 

children. 
The  kingdom  of  heaven  consists  of  such  children,  and  child-like  men. 
Not  through  their  original  innocence,  but  promised  grace.     Acts.  ii.  39. 
Jesus  had  much  more  condescension  than  his  disciples  supposed. 
It  was  not  their  first  error,  another  at  Sycliar.     John.  iv.  27. 


NOTES. 


CHAP,  xvrn.l 


ON    ST.    LUa.B. 


221 


irpo<r4<f>fpov.  The  tense  denotes  continned  action.  koX  to  Ppi4>i\,  their  very  babes. 
CO?  apTiyfvvTiTa  ppf4>Vy  1  Peter  ii.  2;  drrb  ppe^ov;,  i.e.  from  the  criidle,  2  Tim.  iii.  15. 
Webster's  Suntar.  -rraiSCov.  New  bom  infants,  Matt.  ii.  8;  Luke  ii.  17.  A  chiW,  Mai*. 
XTiii.  2.  For  a  girl  twelve  years  of  age,  Mark  v.  39.  |Spf'(/»j.  New  torn  babe.  Aesch  ; 
tueklinq.  Pind,  words  used  by  Matt,  and  Mark,  may  signify  a  youth.  Norton.  Ignatius,  a 
pupil  of  John,  given  to  tbe  lions  at  Antioch,  one  of  these  infants,  Nicephoru.i.  Luke  here 
«AAr)i't'f(oi'  has  i3pe<f>Tj ;  the  others  have  TraiSi'a,  which  Luke  also  has  in  verses  16,  17.  Words- 
worth. Rabbis  taught  children  perished  like  brutes.  Light/oot.  The  question  of  being 
pemiitled  to  dedicate  infants  to  God  was  sure  to  rise.  Our  Lord,  by  anileipation, 
furnishes  an  answer  for  all  future  ages.  Not  only  is  infant  baptism  justified,  but  this 
act  is  the  normal  pattern  of  all  baptism.  Brown.  I  wiU  not  assert  a  eec-ret,  impercep- 
tible, habit  of  faith,  but  there  is  in  infants  an  innocency  instead  of  faith.  Jer.  Taylor. 
None  can  enter  the  Kingdom,  except  as  a  little  child.  Adults,  seeming  exceptions,  must 
come  as  little  children.  Alford.  an-njTai.  To  cure  the  sick.  EUner.  in^Tiixrjaay,  They 
were  presented  at  once,  in  a  throng.  Olsltausen, 


16.  But  Jetut  called,  them  unto  him,  and  said,  Suffer  little  children  to  eome  unto  ma, 
and  forbid  them  not :  for  of  such  is  the  kingdom  of  God. 

Called.    Many   slighted  of  men  are  chosen   of  God.     1  Cor.  1.  2-8 ; 

Heb.  xi.  38. 
Suffer.     He  here  blesses  -with  no  unmeaning  and  empty  ceremony. 
He  endorses  no  ^.lar/an  or  Romish  superstition  of  amulets  or  charms. 
A  blessing  for  children.     1,  earnestly  requested.     2,  hastily  denied.     3, 

graciously  granted.     4,  abidingly  confirmed. 
"tTnto  Me.     Not  that  the  children  must  first  become  as  you,  but  you  as 

the  children. 
A  child  in  the  arms  of  its  mother,  an  embodied  call  for  help  to  a  faithful 

God.     Isa.  xlv.  10. 
*'  Receive  me  ;  I  have  nothing,  I  need  everything." 
A  hving  expression  oi  faith — "  I  trust  I  shall  not  be  left  to  perish  without 

help." 
A  child  lets  itself  be  carried  and  brought,  caressed  and  blessed. 
"We  need  child-like  simpHcity,  humility,  and  trust. 
If  we  have  to  do  with  men,  the  rule  is  "  beware  of  men."     Matt.  x.  17. 
"  I  said  in  my  haste,  All  men  are  liars."     Psa.  cxvi.  11. 
"  Cursed  be  he  who  trusteth  in  man  or  maketh  flesh,"  &c.     Jer.  xvii.  5. 
Porbid.     Gr.  Hinder,  either  by  word,  deed,  or  even  look. 
His  heart  yearned  after  these  innocents,  as  such. 

The  Only-begotten  of  the  Father !  with  an  unconscious  babe  in  His  arms  1 
He  did  not  forbid  infants  to  be  circumcised  under  the  0.  T. 


MEMORANDA. 


NOTES, 


3IEMOBANDA. 


222 


SUGGESTIVE    COMMENTAKTf 


[chap.  xvni. 


He  does  not  now  forbid  parents  to  indenture  tLeir  cbildi-en  to  God  in 

baptism. 
Cbristian  dispensation  does  not  lessen  but  enlarges  believers'  privileges. 
He  \vbo  lets  ebildren  die,  bids  tbem  to  better  tbings  witb  Him  above. 
Tbe  only  time  tbe  Eedecmer  "  was  much  displeased"  was  with  officious 

interfering  witb  ebildren  coming  to  Him. 
Displeased.     Mark.  x.   14.     Gr.  denotes  great  imin,  implying  giief  and 

indignation. 
Of  such.     Simplicity,  innocence,  humility  give  free  access  to  Christ. 
It  implies  that  children  may  be  truly  regenerated  by  tbe  Spirit. 
Samuel,  Isaiah,  Jeremiah,  John,  Timothy,  instances. 
Children  under  the  former  disjieusation  were  recognised  as  members  of 

the  visible  church. 
"  Ye  stand  this  day  before  your  God,  your  little  ones,"  &c.     Deut.  xxix.  10. 
Circumcision  at  8  days  old  a  seal  of  the  righteousness  of  faith,  Kom.  iv.  11. 
Infant  baptism  generally  regarded  as  in  the  jilace  of  circumcision.     Acts 

X.  2;   xi.  14  ;    Acts  xvi.  15  ;    xvi.  31 ;  xviii.  8  ;  1  Cor.  i.  16  ;  vii.  14  ; 

Isa.  xxviii.  9. 
Church  on  earth  largely  consists  of  those  called  in  early  life. 
Kingdom  above,  consists  in  a  great  degree  of  those  dying  in  infancy. 
They  are  those  "  who  have  not  sinned  after  the  similitude  of  Adam's  siu." 

Bom.  v.  14. 
They  are  therefore  justified  without  the  similitude  of  Adam's  faith. 
Children  receive  the  inheritance  as  tbe  free  gift  of  God. 
"  Is  it  well  witb  thee  ?  with  the  child  ?  It  is  well."  2  Kings  iv.  26. 
"Eacbel  (without  cause)  wept  for  her  children,  refusing  to  be  comforted." 

Matt.  ii.  18. 
If  children  were  not  too  yoking  to  be  circumcised  in  the  0.  T.,   they  are 

not  too  young  to  be  baptized  under  the  Gospel. 
By  this  sacrament  they  are  indentured  to  the  Lord. 

Blessed.     Mark.  x.  Ifi.   What  did  this  mean,  if  it  did  not  benefit  them  ? 
"  If  the  root  be  holy,  so  are  tbe  branches."     Eom.  xi,  16. 
Kingdom.     Some  believe  it  has  more  children  than  adults. 


roiovroiv,  nnto  such.  Tyndale.  1.  The  principal  portion  of  heavenly  dwellers  are 
infants.  2.  Kingdom  belongs  to  believing  children  as  well  as  adults.  3.  Child-like  in 
disposition.  4.  Eefers  to  believing  children,  and  those  who  resemble  them  in  qualities. 
Alexander.  Children  from  infancy  up,  may  be  subjects  of  grace,  Edwards,  Broivn. 
Koikvere,  The  children  of  freemen  are  free.  Lewes.  After  the  sin  and  raiserj-  in 
married  life,  this  breaks,  like  a  beam  of  sunshine,  through  the  dark  clouds.  Ooaterset, 
Baptism  of  iofants  an  indenture.  Miller. 

NOTES, 


CHAP,  xvin.] 


ON    ST.    liUKE. 


223 


17.  Verihi  t  »ny  vnto  you,.W1u>soevcr  shall  not  receive  the  Mngdovi  of  Ood  as  a  little 
child  shall  in  no  wise  enter  therein. 

Kingdom.  God  is  said  to  have  two  residences,  Heaven  and  the  con- 
trite heart.     Isa  hii.  15. 

Little  child.  Born  under  sin,  by  nature  are  children  of  wrath.  Psa. 
li.  5  ;  Ephcs.  ii.  .3. 

But  comparatively  they  are  linmhh',  contented  in  a  hut  as  in  a  palace. 

The  royal  robe,  and  the  Indian  bhmket,  are  esteemed  alike. 

They  are  teachable,  not  too  proud  to  learn,  nor  puffed  up  with  conceit. 

They  are  not  envious,  the  gay  dress  of  others  does  not  rouse  their  anger. 

They  are  not  maUcums ;  infant  quarrels,  are  soon  forgotten  in  love. 

"  Be  not  children  in  understanding,  but  in  malice  be  ye  children."  1  Cor. 
xiv.  20. 

Children  are  without  guile ;  their  sins  are  bursts  of  passion,  not  well- 
planned  assaults  on  virtue. 

Free  from  coretonsni's,^,  they  desire  neither  power  nor  wealth. 

"He  feeds  his  flock  Like  a  shepherd,  and  gatL^Ts  the  lambs  in  his  anns." 
Isa.  xl.  11. 

Christ's  last  injunction  to  Peter.     (John  xxi.  15.)     "  Feed  my  lambs." 

Teaches  us  to  be  "  gentle,  instructing  in  meekness."    2  Tim.  ii.  24-25. 

"We  were  gentle  among  you,  even  as  a  nurse  cherisheth."  &c.  1  Thes. 
ii.  7. 


MEMORANDA, 


naiSiov.  A  little  child  can  partially  use  his  reason,  so  as  to  receive;  but  an  infant 
expresses  a  lower  degree,  suited  to  the  Lord's  touch.  Benrjel.  A  child  is  no  hjpocrite 
held  in  thraldom  by  worldliness  and  wealth.  Chrysustom,  Ellicott. 


18.  And  a  certain  ruler  aslied  him,  saying.  Good  Master,  what  shall  I  do  to  inherii 
eternal  life  ? 

Certain.     Matt.     Behold !  calling  special  attention. 

Huler.     Either  in  the  synagogue  or  was  a  civil  mngistrate. 

This  eye-witness  i-elates  the  deep  impression  made  by  this  incident. 

Christ  was  still  suiTounded  by  the  Pharisees  tempting  him. 

This  ruler  had  been  partly  gained  over  by  Jesus. 

Pharisees  would  i:)rove  our  Lord  an  impostor  by  their  question. 

■'  Have  any  of  the  rulers,  or  Pharisees  believed  on  him?"     John  vii.  48. 

The  conversion  of  those  high  in  wealth,  power,  or  talents,  is  noticed. 

Buler.     Young  man.     Matt.  xix.  20.     A  prince.  Wicklijfe,  Rheims. 


NOTES. 


MEMORANDA. 


224 


SUGGESTIVE     COMMENTARY 


[chap.  xvin. 


Diligence  rewarded,  Jeroboam.  1  Kings  xi.  28.  Virtiie  crovmed,  Solomon. 

1  Kings  iii.  13. 
Runmiig'.     Mark  x.  17.     Time  may  be  improved,  and  yet  the  kingdom 

be  lost. 
"  Your  goodness  is  as  a  morning  cloud,  and  as  the  early  dew."     Hos.  vi.  4. 
Afterwards  he  went  slowly  and  sorrowfully  away. 
Kneeled.     Denoted  reverence,  courtesy  and  humility. 
He  was  not  ashamed  like  Nicodemus,  to  meet  him  in  the  highway. 
Asked.     If  we  would  learn  how  to  be  saved  we  must  apply  to  the  Great 

Teacher. 
To  arrogate  to  ourselves  ability  to  win  eternal  life  by  good  works,  is 

sacrilege  ;  to  defile  the  gift  (Jas.  i.  17.)  with  polluted  hands. 
He  is  not  accused  of  tempting  Christ  like  the  Pharisees. 
An  honest,  though  erroneous,  and  self-righteous  seeker  after  peace. 
Good  Master.     A   good   man  teaches   good  things  in   a  good  way. 
Isrnel's  old  sin,  "they  flatter  me  with  their  lips."     Psa.  Ixxviii.  36. 
"  Master,  we  know  that  Thou  teachest  the  way  of  God  truly."   Luke  xx.  21. 
"  Learn  of  me,  for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find  rest." 

Matt.  xi.  29. 
There  is  vo  learning  the  way  to  heaven  but  in  the  school  of  Christ. 
Shall  I  do  ?     He  seeks  not  grace,  but  reward  for  his  own  virtue. 
A  man  full  of  good  intentions,  but  no  self-knowledge. 
Respect  for  the  law,  but  full  of  self-complacency. 
Strange  mixture  of  sincerity  and  pitiable  self-deception. 
His  question  speaks  well  for  the  earnestness  and  zeal  of  his  early  training. 
He  felt  he  still  lacked  something,  although  he  knew  not  what. 
In  every  age  men  have  proved  by  their  costly  sacrifices   their  misgivings, 

of  a  fatal  defect  of  title  to  heaven. 
Saul  of  Tarsus  said,  "  Lord,  what  wilt  thou  have  me  to  do  ?"     Acts.  ix.  6. 
The  jailor  of  Philippi  said  "  What  must  I  do  to  be  saved  ?"    Acts.  xvi.  80. 
The  same  enquiry  was  urged  on  the  day  of  Pentecost.     Acts.  ii.  37. 
It  implies  a  concern  not  felt  by' the  unthinking  world. 
Good  thing.     Matt.  xix.  16.     He  takes  for  gi-anted,  that  out  of  his  owa 

good  treasure  he  can  bring  an  acceptable  ofi'ering  for  God. 
I  do.     Eestless  at  heart  with  all  his  virtue  and  wealth. 
To  good  already  done  he  would  add  new  forms  of  splendid  piety. 
He  expected  some  penance  that  should  flatter  his  pride. 
Inherit.     Possess  in  my  own  right,  everlasting  happiness. 
The  young  ruler  does  not  perceive  the  inconsistency  between  doing  and 

inheriting. 
He  blindly  aims  at  extraordinarj'  merit  to  become  like  Christ. 

NOTES. 


CHAP,  xvin.] 


ON    ST.    LUKE. 


225 


Eternal  life.     These  words  occur  first,  Dan.  xii.  2  ;   here  and  Matt. 

XXV.  4G. 
Vo  Saduucee :  conscience  compelled  him  to  confess  another  world. 
With  young  gay  worldlings  thoughts  of  an  eternal  life  are  rare. 
They  tax  themselves  to  rid  their  minds  of  such  unwelcome  themes. 
The  dance,  cards,  chase,  theatre,  public  life,  are  successively  plied. 


ipxiov. — Prince.  Tyndale.  ayaQi. — Not  so  much  of  flattery  as  thoui^htfulness.  Stier. 
Hxcessive  admiratiou  for  our  Lord's  superior  virtue.  Alford.  If  he  was  ignorant  of  His 
diyinity,  the  term  was  used  as  flattery,  and  therefore  to  be  rebuked.  Foster  He  had 
probably  heard  of  Jesus'  condemnation  of  tradition.  Hawes. 


19.  And  Jesus  said  unto  him.  Why  callest  thou  me  good  ?  none  is  good,  save  one,  that  is, 
6od. 

Wliy  callest  ?     Christ  takes  care  not  to  say  "  I  am  not  good.^' 

He   calls   himself  the    "  Good   Shepherd,"   more  than  "  Good  Master^ 

John  X.  11. 
He  objects  to  the  superficial  and  outward  meaning  attached  to  the  word. 
Truth  is  the  salt  of  courtesy,  making  it  differ  {lomflattcrTi. 
Good.     He  declined  being  classed  with  other  "  good  masters." 
*'  By  such  terms  you  acknowledge  me  to  be  divine.'" 

The  ruler  with  all  his  humility  and  reverence  held  Christ  to  be  a  mere  nnn. 
Christ  attests    His   own   divinity,  alErming  "  none  is  good,  save  One." 

Luke  1.  35. 
Christ  knew  Himself  not  after  the  flesh.     2  Cor.  v.  10. 
Christ,  not  only  the  Highest  Good  but  the  Source  of  all  good  to  others. 
•'  There  is  none  holy  as  the  Lord,   for  there  is  none  beaide    Thee." 

1  Sam.  ii.  2. 
••  AU  men  should  honor  the  Son  even   as  they  honor  the  Father." 

John  v.  23. 
Jesus,    the   full    light    of    divinity,    "  God,    manifest    Ib    the    fleeh." 

1  Tim.  iii.  16. 
God.     Goodness  infinite, — underived,  and  unchangeable. 
We  likewise  should  turn  our  commendations  to  his  glory. 


In  the  parallel  passage,  Matt.  xix.  17,  the  following  reading  is  adopted.  —  ri  ue 
ifttoToLi  TTtpi  Tou  ayaOov;  ets  f<TTiv  6  ayaSds.  Grotiiis,  Mill,  Oriesbach,  ha/Himann, 
Tinchendor/,  Tregelles,  Alford,  Wordsworth,  Muller,  Cod.  Sinai,     ri/n^  ^.tycts  ayoBuy. — 


NOTES. 


ME3IORANDA. 


MEMORANDA. 


226 


SUaOESTIVZ    COMMENTARY 


[chap.  xvnr. 


To  ti7  tho  young  man's  knowledge,  as  when  He  enqnired  why  David  called  Him  Lord, 
W.  Jones.  Merely  an  ancient  interpretation.  Wftstinn,  Matthias,  Oosterzee.  No 
Marcionite  emendation:  our  Lord  neither  directly  asserts  his  own  divinity  (old 
Dogmatists) ;  nor  decidedly  denies  it  (modern  Kationalists).  God  alone  is  good,  sinco 
Christ's  humanity  was  liable  to  temptation.  Oetenger.  The  Good  One  Is  to  be  aslied 
concerning  good.  Bengel.  The  human  goodness  of  Christ  reaches  perfection,  through 
conflict.  Vllmann.  Never  has  Jesus  protested  against  any  degr>ee  of  adoration.  Roos. 
Why  askest  thou  me  about  that  which  is  good?  Ona  is  good;  address  thyself  to  Him. 
Neaiidcr.  Why  askest  thou  me  about  the  good  ?  Lange.  Varipus  readings  from  Origeii. 
Matthias.  Blarginal  gloss  :  answer  more  suitable  to  the  question.  Wetstcin.  Eec.  text. 
Broion,  Scrivener,  Stier.  God  to  the  sinner: — Do  this,  and  live.  It  is  to  awaken 
conviction  of  his  deep  need  of  grace.  Oosterzee.  Unanswerable,  and  about  the  highest 
good.  De  Wclte.  That  goodness  is  referred  to  in  the  s^nse,  "  My  doctrine  is  not  mine  " 
(John  viii.  16).  Luthardt.  Why  call  me  "  good,''  unless  you  own  me  to  be  God  ?  You  come 
to  me,  why  not  go  to  God  at  ones.  His  will  alone  is  the  absolute  rule  of  good.  Alexander. 
Contrast  between  the  divine  perfections,  and  the  humanity  of  Jesus.  Meyer.  In  dii-ectinc 
him  to  God,  He  directed  him  to  Hunself.  Supreme  goodness  belongs  alone  to  God. 
Brown. 

ovSel?.  Translators  dispense  with  their  favorite  solecism  ;  no  man,  except  God, 
Alexander.  If  I  am  only  master,  why  caU  me  good  ?  if  -I  am  God,  why  call  me  master  f 
Why  not  call  me  God  ?  for  there  is  none  good  but  God.  V/ordsworth.  Quid  me  dieia 
bonum,  quern  negas  Deum?    Non  ergo  se  honum  negat,  sed  Deum  designat.  Ambrose. 


20.  Thott  knowest  the  commandments.  Do  not  commit  adultery.  Do  not  kill.  Do  riot 
tteal,  Do  not  bear  false  witness.  Honour  thy  fatlter  and  thy  mother. 

Kno"west.     Implies  he  must  have  carefully  read  the  law  of  God. 

Our  Lord  treats  him  as  a  wise  physician  does  a  j)atient. 

Commandments.  A  Jew  understood  the  ten  comma udment-s,  definitely, 

Christ  endorses  them  as  imiversally  binding  to  the  end  of  the  world. 

He  begins  with  the  second  table,  since  men  could  sr.e  the  fruit. 

This  is  an  easy  and  natural  test  of  man's  conduct  to  man. 

Outward  obedience,  would  never  have  made  him  perfect.     1  Cor.  xiii.  3. 

We  learn  th~at  keeping  all  the  commandments  is  perfect  holiness. 

The  holy  patriarch  confessed,  he  did  not  keep  one  of  a  thousand.     Job. 

ix.  3. 
This  young  man's  perfect  obedience  was  a  fatal  delusion.  ^ 

He  who  expects  salvation  on  this  ground  must  show  a  life  of  sinlea 

obedience. 
"  Cursed  is  every  one  that  contiuueth  not  in  all  things,"  &c.      GaL 

iii.  10. 
"Whosoever  offendeth  in  one  point,  is  guilty  of  all."     Jas.  ii.  10, 
Do  not.     Eepeated  with  delicacy,  to  its  keenest  climax. 
Hast  thou  kept  this?  and  actually  t]iis  also? 

NOTES. 


OHAP.  zvin.] 


ON    ST.    LUKE. 


227 


These  very  prohibitions  unnecessary,  were  men  naturally  good. 

Because  man  will  sin  therefore  God  must  legislate. 

At  ]u'art  man  is  revengeful,  impure,  dishonest  and  false. 

By  these  humble  lessons,  the  Great  Master  has  trained  his  disciples  in 

every  age,  to  understand  their  utter  inability  to  obey. 
The  duties  of  the  first  table  did  not  furnish  so  decisive  a  test  to  men. 
Honor.     The  fifth  named  law,  is  positive,  the  others  are  negative. 
Our  Lord  thus  introduces  a  youth  to  a  perfect  stranger  viz.,  hliiiself. 


fVToKai,  Against  the  Antinomians,  the  Lord  here  maintains  that  the  law  must  be 
kept  in  order  to  salvation.  Only  bj'  no  other  way  than  by  grace.  Liyhtjoot.  Mrj,  Our 
Saviour  enumerates  all  these  comiuands,  in  order  more  clearly  to  bring  out  the  young 
man's  self-righteousness.  De  Wetta,  Tested  the  youth's  inability  to  perceive  his  deep 
need  of  grace.  Oostcrzee. 


21.  And  he  said,  All  these  have  I  kept  from  my  youth  up. 

All  tliese.     This  was  no  hj^pocritical  profession,  but  an  honest  beliet 

He  thought  he  had  finished,  Jesus  knew  he  had  not  begun.   ,^ 

The  young  man  is  too  much  blinded,  to  understand  Christ's  meaning. 

1.  Self-righteousness  of  doctrine  and  sentiment,  head  and  heart. 

2.  Self-righteousness  of  the  heart,  with  orthodoxy  of  the  head. 
To  be  undeceived  by  the  shock  of  death  is  a  fearful  surprise  1 
Fancied  spiritual  riches,  lead  to  conceit  and  pride. 
Temporal  riches  often  cover  spiritual  poverty. 

An  answer  more  full  of  da-rkness,  impossible  to  conceive. 

*' Whoso  trusteth  his  own  heart  is  a  fool,"  God  being  judge.      Prov. 

xxviii.  26. 
We  continually  break  the  law  in  thought,  if  not  in  deed.     Psa.  li.  6. 
I  kept.     The  profoundest  ignoi'ance,  here  utters  a  fearfully  artless  lie 
Ko  mere  man  has  ever  loved  his  neighbor  as  himself.     Eccles.  vii.  20. 
His  candor  contrasts  with  hypocritical  Pharisees,  "  Jesus  loved  him.' 

Mark  x.  21. 
He  entirely  overlooked  all  the  spirituality  of  the  law. 
Every  imagination  of  the  thought  of  the  heart,  had  been  evil  from  his 

youth.     Gen.  viii.  21. 
♦'  I  was  alive  without  the  law  once :    when  the  commandment  came,  sin 

revived,  and  I  died."     Bom.  vii.  9. 
Men  think  themselves  innocent,  because  they  are  ignorani. 


NOTES. 


3IEMORANT)A. 


MEMORANDA. 


226 


SDGGIOSTIVE    COMMENTABY 


[chap,  xvrn. 


Pi-om  my  youth.    But  all  these  tbinss  had  net  given  him  pc&oo  nf 

■  mind. 
His  conscience  still  required  something  more  to  pacify  it. 
Others  think  it  a  vain  conceit,  laying  a    tiaiu   foi-  the    applause    of 

Jesus. 
Satan  never  has  such  success,  as  when  he  spreads  out  our  virtues. 
The  Savioui-  knew  all  the  windings  of  the  young  ruler's  deceitful  heart. 
Without  directly  contradicting  him,  he  effectually  exposed  him. 
"  What  lack  I  yet?"      Matt.  xix.  20.      He  desires  to  secure  a  rightful 

claim  to  heaven. 

It  argues  an  extremely  superficial  view  of  the  meaning  and  extent  of  tbo 

law. 
Something  whispered,  it  was  too  easy  a  way  of  getting  to  heaven. 


ravra  ndvra.  Self-rigliteousness  prompted  this  boast.  A  sad  confession  of  a  deep 
want  remaining  unsatisOed.  Layige.  e<f>v\aid^r,v,  literally  to  Iiave  the  custody,  loatched, 
guarded.  veoTTjTOs.-Matt.  xix.  20.  This  proves  nothing  as  to  the  precise  age  of  the 
ruler.  Alexander.  Not  precisely  a  youth,  according  to  the  present  use  of  the  term,  yet 
he  -was  a  young  man  to  be  a  ruler.  Stier.  Speaks  as  one  looking  bad:  complacently 'on 
his  past  life.  Ncander.    /lov  omitted.  Tischendorf,  Alford. 


22.  Now  when  Jesus  heard  these  things,  he  said  unto  him,  Yet  lackest  thou  one  thing  : 
tell  all  that  thou  hnst,  and  distribute  unto  the  poor,  and  thou  shalt  have  treasure  in 
heaven  :  and  come,  follow  me. 

Jesus  heard.     With  divine  amazement.     Mark  vi.  6.     Marvelled. 

Contrast  his  ingenuousness  with  the  cunning  hypocrites  of  the  Sanhedrim. 

liOved.  Mark  x.  21.  Meek,  attractive,  interesting,  amiable,  pro- 
mising. 

Loved  the  sincerity,  earnestness  and  frankness  of  the  youth. 

Tears  oftener  named  than  smiles  in  our  Saviour's  life. 

Yet  at  times  radiance  divine  seems  to  beam  forth. 

Yet  lackest.  If  we  would  win  souls,  wisely  admit  all  they  do  well;  no 
one  will  be  confuted,  until  first  convinced. 

Without  charging  him,  the  Lord  clearly  brings  out  supremo  love  of  earth. 

One  thing.     Not,  but  one  thing.     God  knew  he  lacked  many. 

With  the  want  of  the  principal  thing,  he  lacked  all. 

Complete  subjection  of  the  heart  to  God  was  the  one  great  need. 

The  young  man  was  now  to  give  proof  that  he  was  in  earnest. 

NOTES. 


CHAP.  xvm.J 


ON    ST.    LUKE. 


229 


It  was  a  test  of  his  having  broken  ihc  first  command  of  the  table. 

If  found  wanting  in  the  first  balance,  all  else  is  worthless. 

Every  one  of  us  has  something  he  must  give  up,  in  order  to  enter  the 

kingdom. 
He  was  guilty  of  "  covetousness,  which  is  idolatry."     Col.  iii.  5. 
Christ  requu-es  him  to  abandon  what  He  laicw  to  be  his  idul. 
Had  his  ruling  passion  been  the  love  of  pleasure  another  test  was  needed. 
Multitiides  have  given  up  their  wealth  and  retained  some  other  idol. 
Sell  all.     It  involves  willingness  to  lay  all  he  has  at  the  feet  oi  Him 

who  was  Author  of  the  commandments. 
The  Divine  Teacher  made  his  compliance  necessary  to  salvation. 
Love  of  earth,  too  heavy  a  iveight  to  win  in  the  Christian  race.  Heb.  xii.  i. 
Charity  smoothes  the  path  of  others,  and  speeds  the  way  of  the  giver. 
This  simple  test  proved  his  ignorance  of  the  first  commandment. 
A  hxmian  sage  would  have  contradicted  the  young  man,   saying,   "  Thou 

art,  in  the  love  of  thy  riches,  still  an  idolater.^' 
A  believer  is  taught  that  all  his  possessions  are  only  in  trust. 
Paul's  companions  cast  overboard  the  cargo  to  save  their  lives. 
A  man  must  not  only  give  up  all  but  also  himself 
In  giving  up  himself,  all  he  has,  always  goes  with  this  gift. 
In  seeking  first  the  Idngdom,  the  heart  cares  for  no  second. 
He  alone  can  attain  chief  good,  who  renounces  what  he  most  values. 
The  Lord  opened  his  spiritual  vision,  to  see  his  secret  sin,  hence  his  sad 

sense  of  shame ! 
He  loved  the  world,  above  the  one  "  Good  God." 

He  evidently  stood  at  the  gate  of  the  kingdom,  opened  by  the  Saviour. 
The  bond  binding  him  to  the  earth  could  alone  be  broken  hj  faith. 
The  sacrifice  was  valueless,  unless  done  for  Jesus'  sake. 
The  Spirit  accompanied  the  word  and  revealed  the  hitherto  unknown 

way  of  life. 
Distribute.     Gr.  donate  piece  by  piece  with  his  own  hand. 
No  more  exquisite  joy  can  the  righteous  desire  than  realizing,  "  It  is  more 

blessed  to  give  than  to  receive."     Acts  xx.  35. 
Dry  up  the  source  of  earthly  joy,  drop  by  drop. 
Not  until  self-will  is  sacrificed,  can  he  follow  Christ. 
The  spirit  of  the  command  is  universally  binding  on  us.      Matt.  xvi.  27. 
External  obedience  will  never  give  a  claim  upon  heaven.      1  Cor.  xiii.  2. 
Persecution,  one  of  the  best  possessions  a  believer  has  in  this  life.  Mark  x.  30. 
The  poor.     If  thou  lovest  thy  poor  neighbor  as  thyself,  sell  and  give 

to  the  needy. 
This  test  would  set  him  free  for  the  command  "Follow  me." 


MEBIORANDA. 


NOTES. 


MEMORAN  DA. 


230 


SDfiGESTIVE    COMMENTABT 


[chap.  xvra. 


He  was  to  expect  no  compensation  in  the  present  life,  only  in  the  future. 
Have  treasure.     He  clung  to  his  imaginary  righteousness   as  true 

treasures. 
And  to  his  earthly  wealth  with  all  his  strength  and  mind. 
Monks  have  parted  with  their  goods,  only  to  be  more  covetous  in  their 

heart. 
"  They  who  sow  bountifully,  shall  reap  also  bountifully."     2  Cor.  ix.  6-7. 
Sich  as  he  was,  the  loss  of  all  his  wealth  would  have  been  more  than 

compensated. 
Our  Saviour  put  His/Jwr/cr  upon  the  delight  of  his  heart, and  touclied  his  idol. 
And  proved  the  sad  fact  that  his  riches  were  dearer  to  him,  than  Christ 

and  salvation. 
Note  tlie  poverty  of  the  rich,  and  the  riches  of  the  poor. 
Follow  me.     Our  Lord  shews  his  obedience  to  be  utterly  worthless. 
Instead  of  treating  his  deficiency  in  general  terms,  or  with  a  doctrinal 

proposition,  he  requires  him  at  once,  before  all  men,  to  abandon  his 

known  idol. 
This  was  a,  personal   test,  and  not  a  general  rule  of  duty. 
Sacrifice  required,  not  the  tiling  lacked,  but  the  proof  of  it. 
In  Christ's  school  of  grace,  we  learn  our  only  treasure  must  be  in  heaven. 
To  sell  all  would  have   been  a  jjrofession  of  his  faith  in  the  despised 

Galilean. 
Pride  dreaded  this  woiind — covetousuess  dreaded  poverty. 
Had  he  been  ivilling  to  make  the  sacrifice  his  Isaac  would  have  been 

given  him  back  again. 
Youth  here  solemnly  warned,    "  Eejoice  0  young  man  in  thy  youth." 

Eccl.  xi.  9  ;  Titus  ii.  6 ;  1  Kings  xviii.  12. 
"  0  Lord  God,  Thou  art  my  trust  from  my  youth."     Psa.  Ixxi.  5. 
"  Wherewithal  shall  a  young  man  cleanse  his  way  ?  "     Psa.  cxix.  9. 


ravTo.,  omitted.  Tischendorf,  Alford,  Cod.  Sinai,  el-r^eu :  loved,  Mark  x.  21 ;  love 
of  complacency;  others,  with  compassion.  He  disdained  all  Jewish  conven- 
tional proprieties  in  casting  himself  at  the  Lord's  feet.  Stier.  Hark  draws  his 
inference  from  the  Lord's  treatment.  Grotius.  TruAT/o-of.  The  Divine  Teacher  lays  hold 
on  his  own  test.  Romanists  quote  it  as  authority  for  voluntary  poverty,  concilium 
evangelicum.  5ia5os,  distribute.  Bengel.  -Believers  not  required  to  pauperize  theinselves. 
It  was  the  heart  to  do  it,  when  possession  interfered  with  soul's  interest,  which  the  Lord 
required.  Alexander.  Some  strangely  doubt  that  Christ  would  overburden  this  young 
man,  at  this  time.  Stier.    To  a  loving  heart  any  yoke  is  easy,  any  burden  light. 

aKo\ov9iL.  If  one  will  not  follow  Christ,  he  need  not  se'A  all;  feeding  the  streams, 
he  will  dry  the  fountain.  Lord  Bacon: — That  is,  sacrifices  for  heaven,  without 
Burrt-ndering  the  heart,  only  lessen  present  comforts,  and  he  loses  heaven  after  all. 


J^i^OTES, 


CHAP.  XTIU.J 


ON    ST.    LUKE. 


281 


23.  And  when  he  heard  this,  he  was  very  sorrowful :  for  he  wot  very  rich. 
Sorrowful.     Sorry  to  part  with  Christ,  but  more  so  with  wealth. 
Bichos  aud  heaven,  shew  on  which  side  is  the  balance  of  affection. 
To  be  rich — yet  free,  and  not  to  covet  while  yet  poor — is  hard. 
Endeavoring  to  burst  the  bands  of  earth,  reveals  their  tremendous  power. 
He  is  caught  by  his  own  enquiry,  sharply  smitten  by  his  own  conscience. 
He  dare  not  ask,  "  Where  then  is  such  a  commandment?" 
He  feels  what  our  Lord  purposed  to  make  him  feel. 
To  disobey  is  hard  for  his  conscience,  to  obey,  harder  still  for  the  flesh. 
"  Ye  have  taken  away  my  gods,  and  what  have  I  more  ?  "      Jud.  xviii  24. 
"  Demas  hath  forsaken  me,  and  loves  this  present  world."     2  Tim.  iv.  1 0. 
Many  struggle  between  convictions  and  cornipfions,  and  yield  to  sin  at 

last. 
The  Lord's  kindness,  and  the  inward  conflict,  make  him  sad. 
To  leave  Christ,  give  up  heaven,  must  cause  a  struggle. 
He  went  away.      (Mark  x.  22.)      This  was  the  saddest  journey  he 

ever  took. 
The  way  seemed  right,  but  the  end  thereof  are  the  ways  of  death.     Prov. 

xiv.  12. 
Men  are  enslaved  by  a  thousand  domineering  affections. 
It  is  vain  to  enqiiire  after  eternal  life,  if  unprepared  to  part  with  all. 
Did  he  admit  this  Teacher's  right  to  exact  this  fearful  sacrifice? 
He  tacitly  admits  his  own  heart  to  be  incapable  of  obedience. 
Upon  his  history,  and  final  destiny,  the  Scriptures  drop  a  veil. 
Very  rich..     His  boasted  virtue,  when  tested,  proved  radically  defective. 
God's  trial  discovers  false  principles,  and  earth-born  morality. 
Willing  to  give  up  much,  but  not  all.     One  master-sin  ruins  him. 
Though  a  young  man,  he  was  no  expectant,  he  actually  enjoyed  it. 
He  looked  forward,  to  "  inherit"  another  portion,  in  another  world. 
In  the  struggle,  mammon  is  retainetl,  God  given  up. 
That  wealth  is  dear  bought,  if  it  was  the  price  of  his  soul. 
It  is  better  to  go  away  sorrowing,  then  remain  dissembling. 
His  jewelled  robe  seemed  too  precious  to  scatter  to  the  poor. 
Drawing  it  closely  around  him,  it  may  have  proved  his  soul's  winding 

sheet ! 
"  The  rich  hath  many  friends,"  hence  too  often  flattered.  Prov.  xiv.  20. 
Herod,  although  oft  the  hearer  of  John,  would  not  part  with  Herodias- 

at  last  he  ranks  among  the  murderers  of  the  Lord. 
How  little  avail  all  treasures  of  religious  knowledge  to  save  a  soul ! 
Note  the  Lord's  loving  severity  to  the  self-righteous  and  wordly-minded. 
How  infinite  His  gentleness  to  the  contrite  sinner.     Matt.  xii.  20. 


NOTES. 


31EMORANDA. 


MEMORANDA. 


232 


anGGESTIVE   COMMENTARY 


[chap.  XYIU. 


This  younff  mler  was  treMy  rich  :  1,  possessions  ;  2,  virtues;  3,  earnest 

enquiry. 
At  the  same  time  trebly  poor;  1,  in  self-knowledge;    2,  in  love;    S,  in 

heavenly  treasure. 
Why  is  it  so  hard  for  the  rich  to  Le  saved  1 
1st.  A  word  of  teiTor  to  the  worldjy  rich. 
2nd.  A  word  of  congratulation  to  the  heavenly-minded  poor. 
3rd.  A  word  of  thanksgiving  to  those  who  have  overcome  difKculties, 
Without  sharing  Christ's  Lot,  we  cannot  share  his  inheritance. 
He,  for  oiu-  sakes  became  poor,  that  we  through  bis  pov-erti/,  dc. 
"  If  we  suffer  with  Him,  we  shall  be  glorified  together."   Eom.  viii.  17. 


TrepiAujros,  heavy.  Tyndale.  The  demands  made  Reem  too  harsh.  Olshausen, 
Jehovah  has  oft  been  esteemed  a  "hard  master,"  Matt.  xxv.  24,  Emperor  Julian 
bitterly  rails  at  God's  benevolence.  Hume's  Essai/s.  Talking  of  strictness,  wLo,  dying, 
would  not  prefer  to  have  erred  on  the  side  of  self-denial,  rather  than  indulgence  ?  H. 
Martyn.  Not  said  to  perfect  him,  but  for  trial.  Origen.  Adam  and  Eve,  the  guilty 
'  source  of  our  apostasy,  are  believed  to  have  been  saved,  notwithstanding  the  silence  of 
the  record.  The  patriarchs  withdraw  from  view  as  soon  a.s  they  cease  to  be  actors. 
Here  there  is  a  positive,  though  slight,  hint  at  a  favorable  issue,  that  Jesus  loved  him. 
In  this  conclusion  it  is  pleasing,  since  it  is  allowable,  to  rest.  Alexander..  Case  hopeful. 
OUhausen.  Continued  impenitent.  Calvin,  Stier.  This  account  the  cause  of  the  con- 
version of  two  eminent  youths  of  wealth  and  genius,  St.  Anthony  and  St.  Augustine. 
Keble.  This  last  was  converted  tiirough  the  spirituality  of  the  tenth  commandment. 
Confessions. 


24.  Andwlien  Jesut  saw  that  he  was  very  sorrowful,  he  said.  How  hardly  shall  they 
that  have  riches  enter  into  the  kingdom  of  God  1 

Jesus  saw.     A  look  of  divine  sorrow,  perhaps,  an  irrevocable  farewell. 

His  great  self-love  shewn  in  the  struggle  through  which  he  passed. 

It  could  not  have  been  a  look  of  complacency,  since  he  went  away  dis- 
obedient. 

It  was  a  tender  regret  and  compassion  for  the  ingenuous  youth. 

His  engaging  appearance,  high  rank,  ample  fortune,  courteous  bearing, 
and  pure  morality,  still  left  hmi  in  a  perishing  condition. 

Man  could  not  detect  his  secret  idolatry.     The  Lord  searcheth  the  heart. 

"  He  whose  eyes  are  as  a  flame  of  fire,"  stood  before  him.     Eev.  i.  14. 

Very  sorrowful.  We  know  not  how  deep  our  love  of  earth  until  torn 
from  it. 

To  have  a  competence  and  not  trust  to  it  (Mark  x.  24),  a  greater  wonder 
than  to  gather  a  fortune,  without  the  stain  of  fraud. 

NOTES. 


xvin.} 


ON    ST.    LUKE. 


233 


He  runs  to  Jesus  enthusiastically,  but  leaves  Him  sorrowfully. 

He  comes  unconscious  of  his  lack,  bo  leaves  conscious  of  bis  slavery. 

•'  Looked,"  Mark.     As  though  He  vrould  follow  the  youth. 

Hardly.     The  very  care  necessary  to  take  charge  of  wealth,  blocks  up 

the  way  to  heaven. 
How  desperate  the  hope  of  him,  who  wins  wealth  by  fraud  ! 
Despite  the  record  from  Abraham,  to  Joseph  of  Arimathea,  riches  have 

ever  proved  serious  hindrances  to  piety. 
The  difficulty  is  not  in  being  rich,  but  in  becoming  poor  in  spirit. 
Money  possessing  us,  not  our  possessing  woney,  perils  the  sold. 
This   idolatrous  trust,  alone  conquered  by  almighty  grace.       Rom.  ix.  15. 
Heaven's  gate  to  the  unrenewed,  is  inaccessible, — always  a  strait  gate. 
It  is  widely  open  to  believers,  leading  to  Christ's  banqueting  hall. 
Our  Lord's  word  has  no  reference  to  the  sufficiency  of  God's  grace. 
Have  riches.     Those  who  give  their  heart  and  life  to  those  things. 
Solemn  words  of  warning  for  the  present  time,  when  the  desire  of  wealth 

is  the  besetting  sin  of  thousands. 
Many  "  making  haste  to  be  rich,"  are  slaking  into  perdition,  although 

professing  the  Christian  name. 


iSiii',  Wlien  Jesus  sa-w  him,  He  said.  Tischendorf.  " Sorrowful,"  stiicken  sad.. 
Sheims.  "ffard;;/,"  with  what  difficulty.  Ti/ndale ;  vmvrUlmgly.  Wakefield.  "Shall 
they,"  do  they.  Tischendorf.  Qnia  AiveH  RfUntera.  Clem.  Alexandrinus.  SvaxoKo}';.  If  a 
man  pledge  his  head  an  hundred  times,  it  anyone  proceeiied  to  take  it  from  him,  after  a 
forfeit,  he  would  feel  for  the  first  time  how  firmly  it  sticks  to  him.  dofsncr.  So  with 
the  young  man,  he  perceives,  with  deep  shame,  how  idolatroualy  he  clings  to  the  world. 
Stier. 

TO.  xprinara, — literally,  things  needed,  funds  and  means.  To  be  very  rich  and 
eminently  good  is  impossible.  Plato  de  Leijibus,  book  v.  nepCKv^roi'  yevofj^evov,  omitted. 
Tischendorf,  Alford,  Cod.  Sinai,  For  eicre\ev<70>'Tai,  cio-n-opeuoj'Tai  after  @eov.  Tischen- 
dorf, Alford. 


25.  For  it  is  easier  for  a  eamel  to  go  through  a  needle's  eye,  than  for  a  rich  man  to 
enter  into  the  kingdom  of  God. 

Easier.     Such  are  the  perils  oi  wealth,  one  might  thank  God  for  poverty. 

A  large  sail  and  a  little  boat  soon  sinks  him  who  trusts  it. 

It  is  thought  a  fearful  misfortune  by  the  wealthy,  to  be  beggared. 

Often  the  same  kindness  which  takes  a  sword  from  a  madman. 

The  "  covetous  man — an  idolater,  cannot  inherit  the  kingdom."    Eph.  V.  5. 


ME3IORANDA. 


NOTES. 


MEMOEANr-A, 


234 


SITOGESTrVE    COMMENTAKY 


[oHAP.  xvm. 


"  Love  not  the  -world,  neither  the  things  that  are  in  the  world."    1  John 

ii.  15. 
"  Charge  t-hem  that  are  rich,  not  to  tnist  in  uncei-tain  riches."  1  Tim.  vi.  17. 
Camel.     It  is  a  native  of  Asia,  and  called  "  the  ship  of  the  desert." 
It  is  among  the  unclean  animals,  mentioned  in  the  Pentateuch.      Lev. 

xi.  4. 
Garments  were  manufactured  of  its  coarse  hair. 
It  is  used  as  a  beast  of  burden,  and  its  name  signifies  revenge. 
It  is  its  characteristic,  notwithstanding  its  proverbial  patience. 
Wonderful  power  of  endurance — living  in  the  desert  on  thistles  and  cacti, 

and  travelling  far  without  food  and  water,  constitute  its  value. 
Slowly  kneeling,  it  receives  the  load,  lying  on  its  breast. 
Their  broad  cushioned  feet  are  adapted  to  the  sand  of  the  desert. 
Their  sure-footedness  and  measured  tread  prevent  them  from  ever  falling. 
Go  through..     This  great  human  impossibility  magnifies  divine  grace, 

which  could  accomplish  even  that. 
A  camel,  with  its  huge  burden,  before  the  eye  of  a  needle,  an  emblan 

of  a  worldling  at  the  gate  of  heaven. 
Some  object,  it  renders  salvation  not  only  difficult,  but  impossible. 
Our  Lord  intended  to  say  that  precise  triitli,  limited,  as  in  verse  27. 
The  idea  of  difficulty  is  swallowed  up  in  absolute  inqjosiibility. 
Neither  poor  man  nor  rich,  without  divine  grace,  can  enter  the  kingdom 

of  God. 
Needle's    eye.       Through  the  strait  gate  one  must  come  poor  and 

naked,  and  not  burdened  with  goods  and  virtues. 
The  figure  is  inadequate,  strong  as  it  is,  to  represent  the  whole  truth. 
It  would  imply  that  no  soul  could  enter  the  kingdom,  while  hanging  to 

the  world,  though  it  were  only  by  a  thread. 
As  a  camel  cannot  see  a  needle's  eye,  neither  a  worldling  the  narrow  gate. 
Most  men  in  finding  a  fortune,  lose  themselves. 
Rich  man  enter  into.     Many  cables  of  wealth  must  be  untwisted, 

before  entering  the  kingdom. 
Their  hearts  are  so  wedded  and  wedged  to  the  world. 
To  hearts  unrenewed,  to  separate  trust,  from  owning  wealth  is  the  work 

of  God  alone. 
He  is  ever  ready  to  answer  prayer,  and  strike  off  the  fetters. 


KOLfiriXov,  retained.  Light/oot,  Wetstein,  Tischendorf,  Alford,  Wordsworth.  KafitXav, 
— A  sliip's  cubit ;  both  words  refer  to  a  cable.  Elslcy,  Dc  Wette.  Ko.fi.-qXoi'. — A  small  gate 
fas  the  city,  called  "  the  Needle's  Eye,"  where  camels  had  to  unload  before  they  entered. 


NOTES. 


CHAP.  x\an.] 


ON    ST.    LUKE. 


235 


Baiter.    "No  man  sees  a  palm  tree  of  gold,  nor  an  elephant  passing  through  the  eye  ol 
a  needle."  Michaelis.    Proverb  stolen  by  Mohammed  from  the  N.  T. 

rp-qnaTo-;  Pe.Vo^Tjs.  Cod.  Sinai.,  Tischcndorf,  Alfonl.  rpu/xoAiac;  pa.<^iSo^'.  Words- 
worth,  Vex.  Rec.  rpuTDi/iaros  pa<j>CSo^;,  Matt.  xix.  24,  Alford.  Entering  the  ministry,  I 
had  some  hope  of  being  saved ;  becoming  a  cardinal,  I  doubted  it ;  becoming  a  pope,  I 
almost  despaired,  Pius  Quintus.  Trapp. 


26.  And  they  that  heard  it  said,  Who  then  can  he  saved) 

Heard  it.      Astonished  out  of   measure. — Mark  x.  26.      Exceedingly 

amazed. — Matt.  xix.  25. 
They  began  to  be  alarmed  on  their  own  account. 

Who  then  ?     We  answer,  no  one  !  if  salvation  depended  upon  man. 
But  almighty  grace  can  make  the  camil  thread  the  needle's  eye. 
Do  not  the  poor  also  cleave  to  their  scraps,  and  strive  after  more? 
How  can  the  poor  enter  into  heaven,  who  love  their  little,  so  much? 
Has  not  every  man  in  reality  something  he  will  not  let  go  ? 
If  the  gate  is  so  narrow,  who  can  give  up  enough  to  press  through  ? 
The  disciples  were  amazed  at  the  obstacles  in  the  way  to  life. 
Since  every  one  has  more  or  less,  of  the  same  love  of  the  world. 
They  felt  themselves  included.     Their  hearts  condemned  themselves. 
An  admission  that  all  men  share  the  same  guilt,  and  many,  alas  will 

pei'ish ! 
This  question  shews  their  characteristic  tenderness  for  others'  salvation 
This  saying  made  the  disciples  tremble  for  the  whole  world. 
Saved.      Heaven's   mansions   are  many  and  large,  but  its   gate    is 

narrow.    Matt.  vii.  14. 


3IE310BANDA. 


Svvarai.  If  the  rich,  who  have  the  means  of  doing  good,  cannot,  &e.  Meyer,  11 
riches  hinder  a  man  from  entering,  some  thread  may  hold  even  the  poorest.  Lange. 
The  disciples  had  not  learned  that  every  sin  sprang  from  worldliness  of  heart,  and  their 
Jewish  prejudices  rebelled  against  this  teaching.  Lange. 


27.  And  he  said.  The  things  which  are  impossible  with  vien  are  possible  with  God. 

He  said.    Blark,  "  beholding,"  evidently  arousing  them  by  some  gesture. 
However  sterii  the  word,  the  manner  was  ever  full  of  grace. 
Well !  it  does  pass  human,  but  not  Divine  power  ! 

J^OIES. 


ME3IOBANDA. 


236 


SUGGESTIVE    COMMENTARY 


[chap,  XVIII. 


Impossible.     For  an  unrenewed  lieart  to  live,  withoiit  some  idol. 

Ordinarily  money  "  the  love  of  which,  is  the  root  of  all  evil.'"  1  Tim.  vi.  10. 

He  strengthens  the  ''hardly"  into  "impossible." 

Who  would  be  saved,  were  it  not  for  sovereign  grace? 

With  affections  paralyzed  and  our  powers  benumbed. 

With  our  hearts  veiled,  our  minds  blinded. — 

It  is  impossible  for  man  to  exercise  repentance  or  faith. 

By  the  power  of  God.      1.  Pet.  i.  5.     By  the  energy  of  God.     Col.  ii.  12. 

This  is  the  miracle  of  all  miracles,  through  faith  in  the  Son  of  God. 

Possible.     He  is  able  to  do  all,  not  inconsistent  with  Hi?  nature. 

To  change  His  purposes,  would  put  a  stain  on  His  wisdom. 

To  originate  sin,  would  put  a  stain  on  His  holiness. 

An  easier  work  for  omnipotence  to  create  than  convert  a  soul. 

In  creation,  fierce  passions,  present  no  obstinate  resistance. 

Man  can  beg  that  from  God,  which  he  can  never  perform  himself. 

Faith  in  God  is  strong  like  the  ivy  by  its  grasp  on  the  strength  of  the 

oak. 
The  chains  of  the  soul's  bondage  stronger  than  madm?ji's  fetters.     Mark 

V.4. 
God  can  empty  His  own  children's  hearts,  and  make  them  poor. 
His  grace  makes  us  willing  to  lay  on  His  altar,  more  than  part  of  oar 

goods.    Acts  iv.  34. 
It  is  not  the  saving  of  the  rich,  but  the  making  the  rich,  poor. 
"I  am  the  Almighty  God,  is  there  any  thing  too  hard  for  the  Lord ?*• 

Gen.  xviii.  14 
'  I  know  that  Thou  canst  do  everything."    Job  xlii.  2. 
'Lord  God,  behold  there  is  nothing  too  hard  for  Thee."     Jer.  rsxii.  17. 
='Is  the  Lord's  hand  waxed  short?  Thou  shalt  see  now,"  &c.  Num.  xi.  23. 
"Twice  have  I  heard  this,  power  belongs  to  God."  Psa.  Isii.  11. 


oi/^psuiroi?. — According  to  their  judgment.  Ewald;  according  to  their  ahility.  De 
Wette,  Meyer,  Lange.  The  UBiform  experience  of  the  elect  confirms  this.  Bengel.  ra 
aSvi'aTa. — This  is  the  .generic  use  of  the  article,  "the  things  assumed  to  be  impossible 
with  m-en."  The  article  distinguishes  all  the  individuals,  members,  or  objects,  belongiEg 
to  a  particulaj- class,  species,  or  genus.  Such  is  frequently  its  use  in  English: — "The 
poet's  eye  in  a  fine  frenzy  rolling."  Websfer'i  Syntax.  "In  the  present  intractable  state 
of  manldnd,  that  which  is  infinitely  difficult,  God  can  make  gradually  to  become  easier." 
Bahrdt.  The  golden  age  philosophy  dreams  of,  will  come  when  there  is  no  sin,  and  not 
till  then.    Swcna..    Zacchams  affords  an  esaniple,  see  chap.  xix.  2-9.  iJcnj/eJ. 


MOTES. 


OHAP. 


xvin.] 


ON    ST.    LTJKK. 


237 


28.  Tlien  Peter  said,  Lo,  we  have  left  all,  and  followed  thee. 

Peter.      Eeady,  bold,  even  rash.      His  character,  Luke  vi.  It.       See 

Notes. 
Lo,  we-     Unlike  the  rich  yonth  "comparing  themselves  with,"  «fec.    2 

Cor.  X.  12. 
Peter  self-complaccntly  hides  his  sclf-rif^hteousness  by  "we." 
The  idea  of  merit,  again  creeps  forth  from  his  heart. 
Peter  puts  his  question  in  the  spirit  of  Job,  xxxi.  2, 
Left  all.     This  was  spoken  with  a  wrong  self-complacent  spirit. 
The  difficulty  is  not  in  leaving  all,  but  in  leaving  one's  self. 
It  is  not  the  amount  forsaken  but  the  completeness  of  the  suiTender. 
In  the  divine  estimate  it  is  clearly  called  Death  !  Eom.  vi.  2  ;  Gal.  vi.  14. 
Little,  was  Peter's  all,  but  to  him  doubtless  much. 
The  tools  of  the  workman  are  to  Mm,  as  the  palace  to  the  prince. 
Peter  speaks  somewhat  presumptuously  of  his  scanty  possessions. 
They  were  certainly  not  worth  heaven,  at  a  purchased  price. 
Christ  might  indeed  have  sharply  reproved  his  claim. 
But  he  knew  it  was  hard  for  the  fisherman  to  leave  his  boat,  or  the 

publican  his  cabin. 
The  heart  of  the  pauper  may  cleave  more  to  a  few  pence  than  the  rich 

to  his  thousands. 
There  arc  those  rich  who  have  left  all,  having  nothing. 
Others  are  self-made  poor,  by  giving  all  to  the  needy. 
What  shall  we  have  ?     Matt.  xix.  27.     Peter  is  not  here  negotiating 

a  self-iighteous  bargain. 
He  is  enquiring  into  the  great  and  precious  promises.     2  Pet.  i.  4. 


MEMORANDA. 


rifie'^,  emphatic  ;  we  have  done  what  Thon  comraandest  others  to  do.  Wordsworth, 
navra,  cancelled  for  to.  ISia.  Tiichcndorf,  Lachmann,  Alford,  Cod.  Sinai.  Retia, 
navigia,  reticulas,  a  few  broken  boats,  nets,  household  stuff.  Parens.  rjKoKovO^a-afj.ev.^ 
We  became  followers  of  Thee,  afxd  still  are. 


29.  A7id  he  said  w.to  them,  Verilt)  I  lay  unto  you.  There  is  no  man  that  hath  left 
house,  or  parents,  or  brethren,  or  wife,  or  children,  for  the  kingdom  of  God's  take, 

Hath  left.      It  implies  a  spirii  imperfect,  "  Give  me  the  portion,"  &c. 

Luke  XV.  12. 
Tlje  .lew  and  Hindoo  converted  now,  make  sacrifices  similar  to  those  our 

Lord  describes. 


NOTES. 


MEMORANDA. 


238 


SUGGESTIVE    COMMENTAKY 


[chap.  xvni. 


The  cup  of  sorrow,  is  pressed  upon  them  by  persecutors. 

The  Lord  gi'aciously  accepts  the  complete  surrender. 

House.     It  begins  with  property,  rises  gradually  to  ?.  sacrifice  of  feeling. 

It  requires  a  great  mind  to  bear  it  calmly  when  unavoidable. 

But  when  it  can  be  avoided,  by  a  slight  sacrifice  of  principle,  nothing  but 

almighty  grace  can  uphold  a  Christian  in  integrity. 
Parents.     To  forego  the  society  of  friends  for  Christ's  sake,  is  a  heavier 

trial. 
Our  Lord  promised  in  the  future  world  to  right  all  the  wrongs  of  this. 
Wife.     No  divorce  can  he  sanctioned  by  this  ic ell-weighed  saying  of 

Christ. 
A  spiritual  fellowship  of  believers,  finds  a  mother  for  Paul.     Eom.xvi.  13. 
Nature  gives  us  but  one,  but  love  gives  us  many.     Luke  viii.  21. 
Christian  communion  finds  brothers  and  sisters  for  Timothy.      1  Tim. 

V.  1-2. 
The  great  principle  holds  good,   "all  things  are  j-ours."     1  Cor.  iji.  22. 
Christ  takes  better  care  of  His  followers,  than  if  they  had  retained  house 

and  lands  with  unbelief. 
For  the  kingdom  of  God's  sake.  "  My  sake."  Murkx.  29,  and  Matt. 

xix.  29.     Identified  His  and  God's  interests. 


Kiym.  HaMiroTaaaX.  Lithe,  \n  Winer.  Dominion  referring  to  the  twelve  apostolic 
thrones.  Maithai.  Eead  house,  or  wife,  or  brethren,  or  parents,  &c.  Tischendorf, 
Atford. 


SO.    Who  shall  not  receive  manifold  more  in  this  present  time,  and  in  the  world  to 
come  life  everlasting. 

B,eceive.     The  comforts  of  the  Gospel  of  Christ,  the  substance  of  this 

promise. 
God  becomes  debtor,  not  by  owing  saints,  but  by  promise. 
Manifold  more.     Matt.     A  hundred-fold.     An  honest  heart,  humbled 

by  the  very  greatness  of  the  promise. 
"  Lord,  this  comes  not  as  a  recompense  for  leaving  our  nets.' 
"  Grodliness  is  profitable  unto  all  things  in  time  and  eternity."  1  Tijn.  iv.  8. 
"  The  Lord  turned  the  captivity  of  Job,  and  gave  him  twice  as  much  as 

he  had."     Job  xlii.  10. 
The  promises  of  God  are  "  better  unto  them  than  thousands  of  gold  and 

silver."     Psa.  cxix.  72. 


NOTES, 


CHAP,  xvm.'] 


ON    ST.    LUKE. 


289 


"  They  glory  in  tribulation  and  in  reproaches  for  Christ's  sake."     Rom. 

V.  3  ;  2  Cor.  xii.  10. 
They  count  it  an  honor  to  suffer  shame  for  their  Master's  name.     Acts 

V.  41. 
Faithless  friends  !  broken  promises !  and  -winged  riches !  contrast  with 

the  covenanted,  unfailing  promises  of.  Christ. 
The  well  of  living  water  is  ever  near  the  unconscious  believer. 
But  worldlings  faint,  having  no  angel  to  point  it  out.     Gen.  xxi.  19. 
Present  time.     God  often  vinibbj,  far  oftener  invisibly  rewards  Hia 

faithful. 
World  sees  the  Christian's  sorrows,  but  not  his  consolations.    John  xiv.  27. 
By  a  divine  chemistry,  God  extracts  plenty  from  want. 
The  treasures  of  earth  are  deceitful  and  yield  a  harvest  of  trouble. 
'♦  Amaziah,    the   Lord  is    able   to  give   thee  much    more  than  this.* 

2  Chron.  xxv.  9. 
"Hearken,  0  daughter !  forget  thine  own  people,  and  thy  father's  house.' 

Psa.  xlv.  10. 
A  reconstruction  of  all.  human  relationship,  on  a  Christian  basis. 
He  adjusted  anew  His  own  and  His  follower's  relationships.  Matt.  xii.  49. 
World  to  come.     They  knew  that  "they  had  in  heaven  a  better  and 

an  enduring  substance."     Heb.  x.  34. 
Compensation  so  certain,  that  failing  to  receive  it  proves  our  not  having 

given  up  the  world. 


TToWanKaa-Cova.  liiterally  fulfilled  in  the  Church's  history.  Paul's  experience, 
Huguenots  or  French  refugees,  &c.  Oosterzee.  New  England  Puritans.  Julian,  the 
apostate,  in  his  scoff,  hinted  at  a  truth,  as  he  stripped  the  saints  of  all,  to  help  them  on 
to  heaven,  Heb.  xi.  34.  Gibbon.  Kaip<Z,  This  expresses  something  nearer  than  if  ha 
had  said  aiurt.  Bengel. 


31.  V.  Then  he  took  unto  him  tfie  twelve,  and  $aid  unto  them,  Behold,  we  go  vp  to 
Jerusalem,  and  all  things  that  are  written  by  the  prophets  concerning  the  Son  of  man 
shall  be  accomplislied. 

Took.     Matt,  apart.    Psa.     xxv.  13.     The  Church  has  revelations  the 

world  knoweth  not  of. 
He  severs  them  from  the  wider  circle  of  His  followers. 
Indicates  the  deep  solemuity  He  attached  to  the  revelation. 
We  go  up.     Jerusalem  on  the  sumviit  of  the  mountains  of  Judffia. 


ME310RANDA. 


NOTES. 


MEMORANDA. 


240 


BUGGESTIVE    COMMENTARY 


[chap.  xvni. 


The  Messiah's  journey  the  saddest,  yet  the  happiest  event  in  history. 

The  third  announcement  tc  almost  deaf  ears. 

First  had  been  made  after  the  apostles'  confession. 

Second  after  His  transfiguration  on  the  mount.     Mark  ix.  12. 

Third  is  the  most  unexpected  and  solemn  of  all. 

They  seemed  much  astonished  after  each  announcement.     Luke  ix.  43. 

To  Jerusalem.     Luke  ii.  25.     "  It  cannot  be  that  a  prophet  perish 

cut  of  Jerusalem."     Li;ke  xiii.  33. 
All  tilings.     A  two-fold  betrayal,  and  a  two-fold  rejection. 
A  two-fold  sentence,  spiritual  and  temporal — as  a  criminal  and  heretic 
A  deep  mystery.     The  Jews  deliver  their  long  expected  Messiah  into  tlio 

hands  of  hated  Gentiles. 

1.  A  sin  of  the  disciples  toward  their  Master. 

2.  The  sin  of  the  people  toward  their  Messiah. 

3.  The  sin  of  the  Gentiles  toward  the  Son  of  man. 
Are  written.     lu  Psa.  xxii ;  Isa.  liii ;  Dan.  ix.,  &c. 
Prophets.     Luke  i.  70.     God's  ambassadors'  revealing  His  will. 
Son  of  man.     Luke  v.  24.     Eefers  to  His  humiliation  and  Divinity. 
Accomplished.     Note,  our  Lord  consciously  conne<;ts  His  sufferingB 

with  Scripture. 
His  impending  sufferings,  clear  to  His  mind,  but  convey  no  terror. 
Christ,  distinctly  and  minutely  foretold  His  futm-e  persecutions. 
It  is  folly  in  man  to  desire  to  know  what  is  to  befall  him. 
A  clear  sight  of  all  our  calamities  would  be  intolerable. 
A  dread  of  the  future  would  blast  every  enjoyment. 

The  wheels  of  society's  commerce,  depend  on  our  ignorance  of  the  fature. 
In  great  kindness  God  has  cast  a  veil  over  things  to  come. 
Why  Christ  saw  his  cross  afar  off : — 

1.  Predetermined,  He  saw  it  all  through  His  life.     Zee.  xiii.  7. 

2.  He  prepared  for  it,  enduring  many  preliminary  trials. 

3.  The  harbinger  of  His  exaltation. 

The  Messiah  submits  to  anything  to  fulfil  the  Scripture. 

They  were  amazed. — Mark  x.  32,  at  the   divine  heroism  with  which 

He  faced  danger  and  death. 
•'  Lo !  I  come  !  in  the  volume  of  the  Book  it  is  written."     Heb.  x.  7. 
•'I  have  a  baptism,  and  I  am  straitened   till    it   be    accomplished.*' 

Luke  xii.  50. 


naftriXa^Mv.    Privately,  iee  Matt.  XX.  17.  ra  yeypanneva,  Jesns  laid  special  empJ'aala 
CD  what  had  been  ■written.     i6v  vlov.  Tischendor/.      Will  be  accomplished  in  the  Son  oi 


NOTES. 


CHAP, 


xvin.] 


ON    ST.    LUKE. 


241 


Man.  Wal-eftelcl.  t<?  vitp,  the  dative  expresses  the  force  of  the  Hebrew  prefix,  which  is 
equivalfiut  to,  OS  concerns  the  Son  of  Man;  and  iuvolves  the  notion  of  tho  dative  of 
advantage.  Benqel. 


32.  For  he  shall  be  delivered  unto  the  Ocntiles,  and  sliall  be  mocked,  and  spitefully 
entreated,  and  spitted  on : 

Delivered.     By  the  chief  priests.  Matt.  xx.  18,  refers  to  the  Sanhedi-im. 
In  the  supreme  trihimal,  representing  the  professing  people  of  God. 
His  followers  hetray  Him  to  the  Sanhedrim,  and  they  to  the  Gentiles. 
Jews  condemn  Him  to  death  and  Gentiles  decide  the  mode. 
The  import  of  this  sad  secret — 

1.  Not  fully  disclosed,  as  it  is  the  saddest  part  of  all. 

2.  It  may   not  be  more  fully   disclosed,  hecause   the  free   act  of    the 

betrayer. 

3.  It  need  not  be,  because  the  slightest  hint  proved  a  solemn  warning  to 

all. 
It  was  the  principal  end  for  which  He  came  into  the  world. 
His  frequent  reference  shows  its  great  importance  to  them. 
He  was  to  "make  His  soul  an  offering  for  sin."     Isa.  liii.  10, 
"  "WTiile  we  were  yet  sinners,  Christ  died  for  us."— Corner-stone  of  all  our 

hopes.     Psa.  cxviii.  22. 
Gentiles    mocked.      The   incarnate  wisdom  was  mocked  by  folly  1 
The  incarnate  truth  was  betrayed  by  falsehood  ! 
The  incarnate  gloky  was  spit  upon  by  wretched  worms ! 
The  incarnate  innocence  was  scourged  by  heathen  soldiers  1 
The  incarnate  life  was  killed  by  dying  mortals ! 
Far  better  be  the  victim,  than  instruments  of  persecution. 
The  insults  offered  the  Saviour,  j^repare  His  followers  to  bear  their  cross, 

and  despise  the  shame.     Heb.  xii.  2. 
Spitefully.     Gr.  with  insolence,  as  an  impudent  enthusiast. 
Sufferers  to  be  pitied,  but  woe  to  those  who  by  sin  become  self-destroyers  ! 
"  Ought  not  Christ  to  have  suffered  these  things ,  and  to  enter  ?"  &c. 

Luke  xxiv.  26. 
He  calmly  approaches  the  bitter  cup,  "  not  my  will,"  &c.     Luke  xxii.  -12. 
The  believer  in  Christ  need  not  fear  the  grave. 


"■Sfiall  be  mooked.''—la.  jest.    "  Spitefully  entreaUd,"—Zn  earnest.  BettgcL 

NOTES. 


ME3IOIIAXDA 


MEMORANDA. 


242 


SUGGESTIVE    COMMENTARY 


,  [chap,  -kxtxl. 


S3.  AnA  they  sJuill  scourge  him,  and  put  him  to  death  :  and  the  third  day  he  shall  rise 
again. 

Scourge.     A  common  punishment,  1  Kings  xii.  11,  with  cords  or  rods, 

stripped  to  his  loins  and  bound  to  a  low  pillar. 
Forty  stripes,  less  one,  at  one  time.     Deut.  xxv.  3.     Jui,?e  repeated Deut. 

xxviii.  58  during  the  scourging,  at  the  end  he  repeated  Psa.  Ixxviii.  38. 
The  memories  of  His  agonies  ever  arm  His  followers  against  assaults. 
Trusting  to  shun  af59ictions  proves  our  faith  weak. 
Mournings  of  saints  here,  but  preludes  to  songs  hereafter. 
Faith  in  Christ,  converts  the  bed  of  death  into  a  triumphal  chariot. 
Third  day.     Joseph's  inteipretation  of  the  dreams,  in  each  case  the 

tldrd  day.     Gen.  xl.  11-18. 
The  law  at  Sinai  delivered  three  days  after  the  people  came.     Ex.  xix.  16. 
r/ii)YZday  Esther  in  royal  apparel  appeared  before  Ahasuerus.  Esth.  t.  1, 
Third  day  Abraham  came  to  the  foot  of  the  mount  of  sacrifice.  Gen.  xxii.  4. 
His  predictions  so  literally  fulfilled  prove  Him  a  Prophet. 
His  willingness  to  offer  Himself  a  sacrifice — a  High  Priest. 
His  confident  expectation  of  victory — a  King. 
He  unfolds  by  degrees  His  sufferings,  and  ends  their  false  hqpes. 
The  cross  manifested,  1,  the  guilt  of  the  world,  2,  the  love  of  Christ,  3, 

His  obedience,  4,  the  grace  of  God. 
Believers  are  sharers  in  the  sufferings  of  Christ — 

1.  By  participation  in  the  saving  benefits  flowing  therefrom. 

2.  By  loving    sympathy   with  Him  in    the  ground  and    object    of  Hifl 

sufferings. 

3.  By  the  power  of  his  example,  "  Arm  yourselves  with  the  same  mind." 

1  Peter  iv.  1. 
The  king  of  terrors  at  the  worst,  is  a  conquered  foe.     1  Cor.  xv.  57. 

Eom.  viii.  38. 
Rise  again.     Eesurrection,  Luke  xx.  27 ;  xiv.  14.    His  anticipations  of 

glory,  the  result  of  his  deep  faith. 
This  expectation  detracted  neither  from  the  merit  or  intensity  of  His 

suffeiings. 
Saints'  similar  hope  makes  not  their  contest  more  easy  nor  less  gloi-ious. 


anoKTevova-iv.  A  strong  proof  of  the  spirit  of  prophecy  in  our  Lord.  It  was  more 
probable  that  He  would  be  stoned,  or  put  to  death  in  a  tumult.  Even  when  dehvered  by 
PUate  to  the  Jews,  to  be  punished  according  to  law,  stoning  was  prescribed.  Eat  tiie 
Scriptures  must  be  fulfilled.  Doddridge,  avao^trerac,  to  make  to  stand  up,  to  raise  up, 
to  set  up,  to  raixefrom  sleep,  to  raise  from  the  dead,  Liddell  and  Scott. 


NOTES, 


CHAF.  xvni.] 


ON    ST.    LUKE. 


243 


84.  And  they  undemtood  none  of  these  things:  and  this  saying  was  hid  from  them, 
neither  knew  they  the  things  which  were  spoken. 

Understood  not.     Their  ideas  of  a  temporal  Messiah,  irreconcilable 

with  His  dying. 
Their  fixed  plan  made  the  Master's  kingdom  temporal. 
No  real  criminal  can  persnade  himself  he  is  worthy  of  death. 
This  humiliation  inconsistent  with  their  idea  of  His  kingdom. 
We  wonder  at  their  hlinduess,  forgetting  a  lifetime  of  Jewish  prejudice 

and  ignorance. 
To  them  His  sufferings  were  lost  in  His  glory,  His  cross  hid  in  His  crown. 
The  sacrifice  of  Christ  ever  a  stumbling  block  to  proud  hearts. 
"  The  cross  is  foolishness   to   many,"    even   after   His   enthronement. 

1  Cor.  i.  23. 
This  triith  is  often  rejected  by  Christians  so  called. 
Romanists  nullify  each  Gospel  doctrine  by  superstitions. 
By  penance,  by  the  mass,  by  indulgences,  by  purgatory,  &c. 
In  all  Koman  churches  Mary  is  Fiest  ;  our  Saviour  ever  an  infant. 
Martyrs  and  confessors  gloried  in  the  cross  of  Christ.     Gal.  vi.  14. 
From  infancy  the  disciples  were  trained  to  expect  a  Messiah  in  Majesty. 
Their  hearts  were  as  blind  as  the  eyes  of  Bartimaius. 
Human  things  must  be  known  to  be  loved. 
Divine  things  must  be  loved  to  be  known. 
How  slight  their  profit  under  an  infallible  teacher  ! 
Shows  the  absolute  necessity  of  the  influences  of  the  Holy  Ghost. 


MEMORANDA. 


eyiviaa-Kov.  Did  not  completely  comprehend ;  perhaps  was  tal^en  for  an  allegory. 
SosenmiUler.  "Eating  His  flesh,"  &o.  would  lead  to  an  explanation  of  this  also 
figuratively.  Stier.  They  were  shocked  at  it,  as  something  strange.  So  in  Kom.  vU.  15, 
ov  yivuia-KO},  I  do  not  recognize  (I  allow  not,  E.  V.).  Bengel, 


86.  IT  And  it  came  to  pass,  that  as  he  was  come  nigh  jinto  Jericlw,  a  certain  blind  man 
tat  by  the  way  side  begging  : 

Come  nigh.     Jericlio.     ^ntimates  that  he  wrought  the  miracle  near 

Jericlio. 
Our  Lord  had  just  crossed  the  Jordan  homeward.     Mark  x.  1-25, 
Joshua  proceeded  from  Jericho  to  the  conquest  of  Canaan. 
From  it  the  Messiah  proceeded  to  the  conquest  of  a  rebel  world.  Psa.  ii.  8. 


NOTES. 


ME3IORANDA. 


244 


SUGGESTIVE    OOMMENTAET 


[chap.  xvm. 


Blind  man.     Luke  iv.  18.     Emblem  1,  of  soul  ignorance,  2,  misery, 

3,  poverty.     Eev.  iii.  17. 
"T\Tio  maketh  the  diunb,  or  the  deaf,  or  the  seeing,  or  the  blind?"     Ex. 

iv.  11. 
"He  that  followeth  Me  shall  not  walk  in  darkness."     John  viii.  12. 
Veiy  touching  is  Milton's  description  of  his  blindness. 
"  Seasons  return,  but  not  to  me  returns 
The  sight  of  vernal  bloom,  or  summer  rose, 
But  cloud  instead,  and  ever  during  dark 
SuiTouud  me ;  from  the  cheerful  ways  of  men 
Cut  off ;  and  for  the  book  of  knowledge  fair, 
Presented  with  a  universal  blank." 
The  immortal  poet  lived  to  recognise  the  divine  purjiose  in  his  affliction, 
as  the  following  lines  written  shortly  before  his  death,  show — 
"On  my  bended  knee 
I  recognise  Thy  purpose,  clearly  shown; 
My  vision  Thou  has  dimm'd  that  I  may  see  . 
Thyself,  Thyself  alone." 
"  Thou  shalt  not  put  a  stumbling  block  before  the  blind,"     Lev.  xix.  14. 
"Cursed  be  he,  who  maketh  the  blind  to  wander."     Deut.  xxvii.  18. 
Jesus  came  into  the  world  "  that  they  who  see,  might  be  made  blind." 

John  ix.  39. 
Some  are  alienated  through  the  blindness  of  their  hearts.     Eph.  iv.  18. 
The  things  of  the  Spirit  are  spiritually  discerned.     1  Cor.  ii.  14. 
"  The  god  of  this  world,  hath  blinded  the  minds  of  them."  &c.     2  Cor.  iv.  4. 
In  the  gaiety  of  the  world's  sensuality,  they  indignantly  ask,  are  we 

blind  also?  Johnix.  40. 
"Jesus   opened  their  understanding    to   understand    the   Scriptures." 

Luke  xxiv.  45. 
"Open  Thou  mine  eyes,  that  I  may  behold  wondrous  things."     Psa. 

cxix.  18. 
"I  never  saw  till  I  became  blind,"  said  a  blind  man  converted. 
Begging.     He  did  not  sit  lazily  at  home,  waiting  for  relief  to  come  to 

him. 
Objectors  forget  that  election  embraces  means  as  well  as  ends. 
Although  "  God  will  have  mercy  on  whom  he  will  have  mercy."     Eom. 

ix.  15.— 
Yet  is  always  found  of  those  who  diligently  seek  Him.     Prov.  xi.  27. 
Persisting  in  spiritual  blindness,  men  dig  graves  for  their  souls. 
Strange  providence,  placing  a  believing  soul  in  such  a  tormented  body  I 
Stranger  still  that  moral  evil  was  permitted  to  mar  His  works. 


NOTES. 


OHAP.  XVIU.] 


ON    ST,    LUKE. 


245 


Myriads  of  difficult  questions  await  the  light  of  the  upper  world. 

Our  duties  remain:    "Follow  thou  Me" — Christ  to  curious  ones.  John 

xxi.  22. 
The  blind  man  little  dreamed  of  seeing  the  sun  that  day  hefore  it  set. 
A.  groaning  creation  in  Bartima^us,  at  the  gate  of  Jericho,  Horn.  viii.  22. 


iyyC^eiv,  As  Ho  drew  near  (viz.,  to  Jerusalem,  that  being  the  object  of  the  Saviour's 
journey)  Jericho.  Markland.  This  took  place  in  the  year  33  A. D.  He  remained  in  the 
house  of  KaechiEus,  but  set  out  too  late  to  reach  Jerusalem  before  sunset,  and  tarried  in 
a  tent,  near  the  Mount  of  Olives.  The  next  evening  He  feasts  at  Simon  the  Leper's, 
■where  He  i^  served  by  Martha,  and  anointed  by  Mary.  On  the  Sabbath  morning,  the 
festal  company  set  out  from  Bethany,  iu  the  ti-iuiniihant  i^roocssion,  for  Jerusalem, 
Lange, 

Matt.  XX.  30,  and  Slark  x.  46.  Matt,  speaks  of  two  blind  men ;  Mark  and  Luke  of 
one.  One  healed  entering,  the  other  departing.  Lifjhtt'oot,  Tischendorf,  Wiescler,  Gies- 
well,  Neander.  Two  healed;  one  better  kiwwu  than  the  other.  Doddridge.  Newcombe. 
Licktenstcin,  Friedlieb.  One  sought  healing  on  Christ's  entering,  but  failing,  joined 
another,  and  both  were  healed.  Sticr,  Trench,  EUicott.  One  healed  on  Christ's  leaving. 
Matt,  uses  the  plural.  Oosterzee,  Da  Coxta.  jVnuther  joined  the  one  healed,  while  Chrisi 
was  dining  with  ZacehiEus.  Bengel,  Harm. 

eyvyifeii',  departing.  Grotius,  liohinson,  Owen.  Met  Him  between  Old  and  New 
Jericho.  Macknight.  Declines  harmonizing.  Ohhaiisen.  Allegorical  reconciliation. 
Origen,  If  we  knew  the  particulars,  there  would  be  no  difficulty.  Brown.  Difference 
vas  in  the  original  documents.  Metier,  De  Wette.  Differences  only  show  independent 
writers.  Norton.  Two  acts  combined  by  the  wi-iters.  Ebrard.  Miracle  took  place  in  the 
vicinity,  and  He  afterwards  returns  to  Jerusalem.  Campbell.  Two  miracles;  the  first  on 
one  blind  man,  when  our  Lord  was  coming  to  the  city ;  the  second  on  two,  wlicn  He  was 
departing  out  of  it ;  Luke  relating  the  one,  JJatt.  the  other.  Augustine.  Discrepancies 
really  exist.  Cltriisostom,  Olsliausen,  Alford,  Oosterzee.  So  slight  as  to  bo  mere  spots  on 
the  sun.  Alexander.  Because  ihe  disciples,  being  yet  carnal,  were  unable  to  receive  His 
words,  they  are  brought  to  a  miracle.  Before  their  eyes  a  blind  man  receives  his  sight, 
that  their  faith  might  be  strengthened.  Gregory.  The  blind  man's  defect  of  sight,  a  type 
of  the  blindness  of  the  disciples,  and  of  all  men  ;  the  miracle  was  to  show  them  and  all 
how  spiritual  blindness  was  to  be  cured.  Denton. 


36.  And  hearing  the  multitude  pass  by,  he  asked  what  it  meant. 

Hearing.     Loss  of  one  sense  renders  others  more  acute. 

Feeling  of  some  blind  is  said  to  be  so  delicate,  as  to  distinguish  colors. 

Professor  Saundcraon  although  blind  knew  the  Jiciuht  of  persons  wlac 

spoke  on  entering  the  room. 
Multitude.     The  first,  who  always  keep  ahead  of  the  crowd. 


NOTES. 


ME3IORANDA. 


MEMOHANDA. 


246 


STTGGESTIYE    COMMENTARY 


[chap.  XVUI. 


Asked.  Enquiring  souls  convert  everything  into  a  hand-board  point- 
ing to  Christ 

"  I  said  unto  the  watchman,  saw  ye  Him  whom  my  soul  loveth?"  Cant, 
iii.  3. 

"  Mary  Magdalene  supposing  Him  to  be  the  gardener,"  enquired  for 
Jesus.     John  xx.  15. 


"It." — Gr.,  TovTO,  this,  this  crowd.  Bengel, 


37.  And  they  told  him,  that  Jesus  of  Nazareth  passeth  by. 


They  told  him.     Happy  news  for  this  poor  blind  man. 

Did  some  secret  divine  influence  lead  him  to  be  at  that  spot  at  the 

right  moment? 
Who  can  unravel  the  unseen  threads  which  providence  weaves  for  us? 
A  thousand  domestic  incidents  might  that  hour  have  detained  him. 
Jesus   of  Nazareth.    Luke  i.  31.     The  usual  appellation  bestowed 

by  the  multitude. 
To  the  superficial  multitude  He  was  only  Jesus  of  Nazareth. 
To  Bartimffius  in  his  deep  darkness,  "  great  David's  greater  Son  !" 
To  the  believing  disciples  He  was  the  "  Son  of  the  living  God." 
Passeth  by.     Thus  seasons  of  mercy  are  "  harvest"  times  for  eternity. 

Jer.  viii.  20. 
It  awakened  slumbering  remembrances  of  strange  reports. 
The  Lord  is  nearer  to  us  than  we  think  in  time  of  need. 
S8.  And  he  cried,  saying,  Jesus,  thou  son  of  David,  have  mercy  on  me. 

He  cried.     Most  believe  eye-blindness  a  greater  evil  than  soul-blindness. 
How  many  "  blind  that  have  eyes,"  Isa.  xliii.  8,  too  proud  to  ask  for  sight  ? 
To  deny  our  blindness  is  by  far  the  greater  peril. 
Ye  shall  seek  for  Me,  and  find  Me,  when  ye  search  for  Me  with  all  yotir 

heart."     Jer.  xxix.  13. 
Agonizing  sense  of  his  wretchedness  urged  him  to  apply  for  help. 
Spirit  alone  could  have  taught  him  to  believe  in  the  Messiah's  grace. 
Have  naercy.     This  prayer,  unwritten,  unlearned,   uutaught  save  by 

the  Holy  Spirit,  full  of  zeal,  full  of  feeling,  full  of  importunity. 
The  Great  God  sending  us  to  a  blind  beggar  to  learn  to  pray  I 

JVOTES. 


OHap-  xvm.] 


ON  ST.  LnKK. 


247 


Oue  of  the  briefest,  greatest,  and  most  siTccessful  prayers  on  record. 

Christ  is  much  more  willing  to  help  than  we  are  to  ask  him. 

"  He  is  wont  to  give  more  than  we  desire  or  deserve." 

David.     Luke  i.  32 ;    vi.  3  ;  xx.  42.     Equivalent  to  "  Thou  promised 

Messiah.  " 
This  expression  is  remarkable,  as  men  called  him  "  Jesus  of  Nazareth." 
"  Son  of  David"  was  a  sign  of  faith  in  His  AlessiaJisldj}.     Matt.  xxii.  42. 
The  fame  of  the  Wonder- Worker  of  Galilee  kindled  his  hopes. 


"  And  they  told  him  that  Jesus  of  Nazareth  passeth  by."  But  the  blind  man  cried, — 
"Jesus,  Thou  Son  of  David,  have  mercy  on  me."  Who  taught  thoe  tliis,  O  man? 
Hast  thou  that  art  deprived  of  sight  read  books  ?  Whence  then  Unowest  thou  the 
IiiGHT  of  the  World?     Verily  the  Lord  giveth  sight  to  the  blind.  Chrysostom,  Augustine, 


39.  And  they  which  icent  before  rebuked  him,  that  he  should  hold  his  peace:    but  he 
cried  so  much  the  more,  Thou  son  of  David,  have  mercy  on  mc. 

Rebuked  him.  Importunity  of  prayer  often  ridiculed  by  the  cold-hearted. 

Thus  they  rebuked  the  parents  who  brought  infants  to  Christ. 

Pharisees  rebuked  those  shouting  "  Hosannas"  to  the  son  of  David. 

Jewish  rulers  rebuked  the  disciples  for  healing  the  lame  man.  Acts  iv.  18. 

Michal  the  queen  rebuked  David  for  his  zeal  in  devo-tion.     2  Sam.  vi.  20. 

Blind  man  rebuked  by  those  who  knew  nothing  of  the  misery  of  blindness. 

His  cry  was  to  them  discord  amid  sounds  of  rejoicing. 

Devil  never  more  on  the  watch  than  when  we  are  at  prayer. 

Hold  his  peace.  Courtiers  earnestly  strive  to  keep  miseiy  from  ap- 
pearing at  a  royal  feast. 

Many  neither  enter,  nor  permit  others  to  enter  the  kingdom. 
Matt,  xxi-ii.  13. 

So  much  the  m.ore.  Importunity  rewarded  in  the  Syro-Phcenician 
woman.     Mark  vii.  26. 

Christ's  works  of  love  ever  attracted  the  wretched. 

How  very  fcio  of  the  wealthy  of  earth  attract  the  miserable  I 

Hearts  oft  repelled,  believe  all,  are  supremely  .scZ/Ls/i. 

He  who  yields  to  threats  lacks  the  strong  urgency  of  a  true  heart. 

Happy  he  whom  nothing  restrains  in  his  believiug  cry. 

Let  not  the  world,  flesh  or  devil  hinder  our  prayers. 

Juoob  conquered  in  conflict  with  the  Angel  of  the  Covenant  by  holy 
violence  Gen.  xxxii.  2-5. 

NOTES. 


ME3IORANDA. 


MEMORANDA. 


248 


SCJGGESTITE  COMMENTARY 


[chap,  xvur. 


"Because  of  Lis  importunit)/  he  will  arise  and  give  him," &c.     Lnke xi.  8, 
Paul  prayed  the  Lord  thrice  that  the  thorn  might  be  removed.  2  Cor.  xii.  8. 
Jesus  being  in  agony  went  and  prayed  thrice.     Matt.  xxvi.  44. 
"  The  Holy  Spirit  intercedes  with  groauings  that  cannot  be  uttered." 

Eom.  viii.  26. 
Son  of  David.     The  crisis  of  our  Lord's  life  was  come. 
In  the  presence  of  all  the  people  He  suffered  Himself  to  be  publicly  ai>- 

pealed  to  as  the  messiah. 
Blind  Bartimffius  may  have  heard  He  never  yet  refused  a  suppliant. 
"  An  opportunity  has  come  for  which  I  never  dared  to  hope." 
Mercy.     No  word  has  such  jjojycr  with  God.     Psa.  ciii.  8. 
No  word  puts  such  honor  on  the  plan  of  redemption  ! 


eTreriVwi'.— KebuWng  without  convincing  the  wrong-doer.  Campbell.  In  iniTifia* 
lies  simply  the  notion  of  rebuking,  which  word  can  therefore  be  used  of  one  unjustly  check- 
ing or  blaming  another ;  in  this  sense  Peter  "  began  to  rebuke  "  Jesus  (^pfaro  iniTifjiS.v, 
Matt.  xvi.  22;  xix.  13 ;  Luke  xviii.  39)  :-or  ineffectually,  and  without  any  profit  to  the 
iierson  rebuked,  who  is  not  thereby  brought  to  see  his  sin ;  as  when  the  penitent  thief 
rebuked  "  (^n-friVa)  his  fellow  malefactor,  Luke  xxiii.  40.  But  tXeyxeiv  is  a  much  more 
pregnant  word ;  it  is  to  rebuke  another,  so  as  to  bring  him,  if  not  to  a  oonfossioD,  yet  at 
iCast  to  a  conviction  of  his  sin.  Trench's  Synonyms. 


40.  And  JesKs  stood,  and  commanded  him  to  be  brought  unto  Mm:  and  when  he  v>a» 
come  near,  he  asked  him, 

Stood.     What  the  powers  of  earth  and  hell  could  not  do  is  done  by  the 

power  of  faith,  the  Almighty  Saviour  stops. 
Thus  the  march  of  the  sun  was  arrested  by  Joshua's  faith.     Jos.  x.  12. 
By  the  faith  of  Isaiah,  as  a  sign  to  Hezekiah,  the  shadow  went  back  upon 

the  dial.     Isa.  xxwiii.  8. 
Good  comfort.     JVIark  x.  49.     They  well  knew  he  would  be  cured. 
Casting-  away  his  garments.     Mark  x.  50.  A  word  of  an  eye  witness. 
Cain  sacrificed  unto  the  Lord  but  could  not  cast  off  his  e7ivy.    Gen.  iv.  3. 
Wages  of  unrighteousness  seemed   to  Balaam  goodly  garments. 
Gehazi  wist  not  that  the  leinosy  cleaved  to  the  raiment  he  sought. 
Felix  trembling  still  wrapped  himself  in  the  garment  of  procraitination. 

Acts.  xxiv.  25. 
Herod  heard  John  gladly,  but  he  clung  to  the  robe  of  luit. 
Judas  an  apostle  still  wore  the  secret  robe  of  avarice. 


NOTES. 


CHAP,  xvm.] 


ON   ST.    LUKE. 


249 


Self-rigbtcousness  a  miseralile,  filthy  patcliwork  of  rags.    Isa.  Ixiv.  6. 
Stood  still.      The  coronation  joumuy  of  Christ,— glorified    by  everj' 

seeming  interruption. 
"  He  shall  deliver  the  needy  when  he  cricth,  the  poor  also  and  him  that 

hath  no  helper."     Psa.  Ixxii.  12. 
Going  up  to  Jerusalem,  He  had  weighty  matters  on  his  mind. 
But  He  found  time  to  stop,  and  bestow  sight  on  the  blind. 
Christ  easts  a  favorable  eye  on  the  common  beggar. 
The  gay  sons  of  earth  do  not  deign  to  notice  the  victim  of  woe. 
The  whole  crowd  must  lialt  for  the  cure  of  Bartimicus. 
Commanded.      The  prayer  of  faith,  renders  Christ  attentive  to  ovx 

miseries. 
God  approaches  earnest  souls  rising  above  the  censures  of  the  world. 
Through  the  multitude  of  noises,  He  detects  the  cry  of  a  true  heart. 
Brought.       He   is  waiting  that  He  may   be  gracious  iinto  us.     Isa. 

XXX.  18, 
"Without  faith  men  are  blind,  deaf  and  dumb. 

A  broken  heart  and  stammering  prayers,  He  welcomes.     Isa,   xxviii.  11. 
Those  seeking  Him,  should  lend  their  hands,  to  lead  others  to  Christ. 
"  If  any  man  have  not  the  spirit  of  Christ  he  is  none  of  His."     Eom. 

viii.  9. 


41.  Saying,  Wliat  wilt  thou  tliat  I  shall  do  unto  thee  }    And  he  said,  Lord,  that  I  may 
receive  my  sight. 

What  wilt  thou  ?     He  enquires  not  for  Himself,  but  for  the  sake  of 

the  people. 
This  question  answered.     1,  by  the  sick  at  heart — "  Peace." 
2,  by  the  diseased— "  Health."     3,  by  the  covetous — "  Wealth." 
4,  by  the  penitent — "Pardon,"     5,  by  the   dying  believer — "Eternal 

life." 
That  I.     Note  Christ's  kingly  word  to  a  blind  mendicant. 
How  can  deniers  of  His  divinity  rescue  this  from  blasphemy? 
The  very  request  of  Bartimaeus  was  proper  to  God  alone  I 
"  I  will  be  enquired  of  by  the  House  of  Israel,  to  do  it  ior  them."     Ezek. 

xxxvi.  37. 
Sight.     "  Truly  the  light  is  sweet,  and  a  pleasant  thing  it  is  to  behold 

the  sun."     Eccl.  xi.  7. 
Blind  Ajax  prays  for  light  to  revenge  himself  on  his  foes. 
Bartimffius  prays  for  light  that  he  may  glorify  the  goodness  of  God. 
The  blind  owner  of  millions  would  gladly  give  all  for  his  sight. 

NOTES. 


31E31011ANDA. 


3IEMORANDA. 


250 


SUGGESTIVE    COMMENTAKY 


[chap,  xvnr. 


Tlie  loss  of  sight  may  be  expressed  in  human  language. 

Lut  not  the  height  and  depth  of  the  woes  of  spiritual  blindness. 


Af'ywf ,  cancelled.  Tiichendorf,  Oosterzee  ;  omitted.  Cod.  Sina!. 

Tt  troi  SeAets.  He  asks  wliat  the  blind  man  wished,  that  He  might  stir  np  his  heart 
to  pjT.yer,  for  He  wishes  that  to  be  sought  in  praj-er,  which  He  knows  beforehand  both 
diat  we  seek  and  He  prants.  Ambrose.  Or,  He  asks  the  blind  man  to  the  end  that  we 
might  believe,  that  without  confession  no  man  can  be  saved.  Gregonj. 

ava^Kf^ia.  Belisariiis,  the  illustrious  general,  under  JustiiiirtJi,  through  blindness, 
became  an  object  of  universal  sympath}',  and  begged  his  bread  at  the  gate  of  Byzantium, 
ais  valor  had  saved.  Gibbon,  Mahon, 


42.  And  Ji-sus  said  xinto  Mm,  Receive  thy  sight:  thy  faith  hath  saved  thee. 

Thy  sight.     The  sim  is  seen  by  its  own  light,  so  Christ  through  the 

Spirit 
The  sun  makes  dark  things  clear,  Christ  makes  blind  to  see. 
Christ  illumines  both  the  medium  and  instrument. 

Clears  up  the   mysteries  of  the  kingdom,  and  aids  the  blind  to  see  them. 
Thy  faith.     Saving  faith  the  gift  of  God.     Eph.  ii.  8. 
His  faith  was  that  Jesus  was  the  Messiah  and  could  give  sight. 
Yet  it  is  our  own,  for  "He  worketh  in  us,  to  ?ci7i  and  to  rfo."      Phil. 

ii.  12. 
He  first  gives  us  faith  to  pray,  and  then  grants  all  the  rest  to  prayer. 
There  was  an  instrumental  connection  between  his  faith  and  cure. 


'AfcipAei^oi'.  Ho  who  of  old  had  said,  Let  there  be  light:  and  there  was  light, 
manifests  Himself  to  be  the  same  God,  by  giving  sight  to  the  blind,  creating  both  the 
light  and  the  power  to  see  light.  Denton.  Our  Lord  offers  no  prayer  for  power  to  do 
what  the  blind  man  asked  for.  By  a  simple  word  He  communicates  sight,  showing  that 
He  is  very  and  eternal  God.  Ambrose. 

Tj  itiVti?  aov  <reV<oKe'  ire,  thy  faith  hath  saved  thtc.  Divine  grace  alone  heals  soul 
and  body.  Quesnel.    Condemned  by  Pope  Clement  II,  Bull  Unigenitus,  1713. 


43.  And  immediately  he  received  his  sight,  ani  folloioed  him.  glorifying  God  :  and  all 
the  people,  wloen  they  saxo  it,  gave  praise  unto  Gud. 

His   sight.      The  first   object  he  saw  after  his  long  night,  was  hij 
Divine  Physician. 


NOTES. 


xvia.] 


ON   ST.  LTJKE. 


251 


Thus  the  sinner  after  the  long  night  of  sin,  first  beholds  In  the  moming 

of  his  change,  the  Sim  of  Righteousness. 
"  Then  the  eyes  of  the  blind  shall  be  opened."     Isa'.  xxix.  18. 
Clirist's  mission  is  to  open  the  blind  eyes,  to  free  the    prisoner,  &c. 

Isa.     xlii.  7. 
Followed.  Him.     Faith  works  by  love,  and  love  with  open  heart  flows 

forth  on  Christ:. 
He  who  sees,  also  follows,  because  the  good  he  understands  he  practises. 

Grc()orii. 
Divine  love  teaches  our  feet  to  follow,  our  tongue  to  praise,  and  our  soul 

to  adore  and  serve  the  Lord. 
The  triumphant  processions  of  Christ  a  swelling  tln-ong  of  saved  souls. 
Following  Christ,  is  the  best  practical  proof  of  gratitude. 
Jesus,  a  mister  worth  following.     "  I  was  blind  but  now  I  see."      John 

ix.  25. 
A  real  disciple  is  known  by  the  general  bias  of  his  life. 
Too  many  call  on  the  Lord  in  trouble,  and  forget  Him  in  deliverance. 

Hos.  v.  15. 
"  They  have  not  cried  unto  me  with  their  heart,   when  they  howled  upon 

their  beds."     Hos.  vii  14. 
"  Were  there  not  ten  cleansed  but  where  are  the  nine  ?"     Luke  xvii.  17. 
Glorifying.     Cavils  of  Pharisees,  sneers  of  Sadducees,  could  not  repress 

liis  praise. 
Praise.     The  environs  of  Jericho,  late  a  rendezvous  of  robbers  is  now 

enlivened  by  the  cry  of  salvation. 
Lately  the  scene  of  Christ's  temptation,  now  of  His  glorification. 
"  Oh  that  men  would  praise  the  Lord  for  His  goodness."     Psa.  cvii.  8. 
On  hearing  of  Paul's  conversion  "  they  glorified  God."     Gal.  i.  23-24. 
The  r^.vj  at  the  gates  of  Jericho  a  prelude  to  the  Hosannas  at  Jerusalem. 
Myn  refusing,  stones  and  earth  will  praise.     Luke  xix.  40  ;  Jer.  xxii.  29- 
Praise.     1.  For  the  greatness  of  the  blind  man's  faith,  by  which  this 

gift  was  obtained. 

2.  For  the  gift  of  light  by  which  he  saw. 

3.  For  the  manifestation  of  that  glory  by  which  they  also  saw  God's  light. 
We  should  learn  from  this  miracle  the  gracious  lessons  which  Christ 

gives  us — 

1.  He  who  was  not  able  to  come  to  Christ,  to  him  Christ  went ;  an  image 

of  His  love  v/ho,  'wliilst  we  were  yet  sinnen.,  died  for  us. 

2.  He  stayed  on  his  way,  and  stood  to  listen  to  the  prayer  of  this  pool 

blind  man,  to  remind  us  of  his  promise,  call  upon  Me,  and  I  will 
hear  thee  :  yea,  I  am  -with  thee  in  troublcm 

NOTES. 


ME3lORANT>A. 


3IEMOBANDA. 


252 


SUGGESTIVE    COMMENTAKY 


[oHAP.  xvni. 


3.  He  callecT  this  poor  man  to  Him  as  be  calls  the  whole  race  of  man- 
kind, come  unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  1 2uill 
give  you  rest. 

i.  He  asked  him,  ivhat  loilt  thou  ?  as  He  encourages  us  to  make  known 
all  our  wants  by  the  woi-d  of  comforting  assurance,  whatsoever  ye 
shall  ask  the  Father  in  My  name,  lie  will  give  it  you;  so  that  we 
may  therejore  come  boldly  unto  the  throne  0/  grace.  Denton. 


KOTES. 


CHAP.  XIX.l 


ON    ST.    LCKX, 


258 


CHAPTER    XIX. 

1.  And  Jesns  entered  and  passed  through  Jericho, 

2.  And,  behold,  there    was  a  man  named  Zacchaeus,  which  was  the  ckte/  among  the 
publicans,  and  he  was  rich. 

Jesus.     Not  in  the  Greek,  read  He. 

Jericho.     Luke  x.  30.     Built  under  the  cui-se,  but  honored  by  Christ^s 

presence. 
Behold.     No  unmeaning  formula,  solemn  attention  ia  invited. 
Zacchaeus.     Gr.  justice  ;  only  alluded  to  by  Luke. 
Throug-h.     Implies  that  Zaechfeus  lived  in  the  further  part  of  the  town. 
Chief  publican.     Gv.  chief  tax-gatherer.  Their  character.    Lukeiii.  12. 
Their  notorious  rajiacity  rendered  them  odious  to  the  Jews. 
They  were  detested  as  plunderers,  and  traitors  to  the  liberties  of  the 

nation. 
Exactors  and  publicans,  were  excluded  from  court. 
The  Koman  taxes  were  felt  to  be  an  intolerable  grievance. 
God  has  His  remnant  among  all  classes.     1  Tim.  i.  15  ;  Eom.  ix.  27. 
Rich.     Jesus  had  just  shown  the  perils  of  being  rich. 
In  Zacchffius,  God's  grace  shows  its  discriminating  care. 
Men  have  double  chains  to  break,  when  they  are  rich. 
In  Zacchffius  we  see  the  camel  passing  through  the  needle's  eye. 
A  covetous  tax-gatherer,  changed  into  a  liberal  Christian. 
Hospitals  discharge  many  cases  as  incurable. 
There  are  none  incurable,  under  the  Divine  Physician. 
Grace  fi?nds  prodigals  amid  want,  and  Zacchajus  amid  wealth. 


Si-qpxfTo,    He  was  passing  through,  i.e.  He  was  not  going  to  make  any  stay  there. 

Wordsworth. 

ZaKxa-ioi;.  An  Israelite,  from  his  Hebrew  name;  Zachah,  pure,  "Justus  fuit." 
Mintert.  Ezraii.  9;  Nsh.  vii.  14.  The  father  of  a  famous  family.  Meyer,  Alford. 
A  Gentile.  Ckrysostom,  Doddridge.  Tradition  makes  him  a  disciple  of  Peter,  and  lirst 
bishop  of  CiBsarea.  Beard.  koX  aiirbs.  \Maen  a  succession  of  facts  is  stated,  rising  one 
above  the  other  in  importance,  ical  avrbs  is  followed  by  Ka\  oBto?.  Webster  s  Syntax. 

apxi-TcKuivTi';.  One  who  farmed  a  large  district,  which  he  again  sub-let  to  the 
ordinary  jeAwi-at.  Perhaps  Zaechseus  was  the  superintendent  of  the  taxes,  or  on  officer 
corresponding  to  our  Commissioner  of  Customs.  W.  <£•  W,     The  large  security  required 


NOTES. 


MEMORANDA, 


MEMORANDA. 


254 


SUGGESTIVE    OOBISIENTAET 


[chap.  XIX. 


of  cne  advanced  to  bo  responsible  a  situation  implies  he  was  rich  before.  Siier.  Tha 
source  of  wealth  was  the  revenue  from  balsam.  Alford.  His  conversion  was  probably 
followed  by  that  of  many.  By  means  of  this  man,  the  evil  which  another  rich  man  had 
caused  by  his  example  is  remedied,  chap,  xviii.  23.  Bengel. 


8.  And  he  sought  to  see  Jesus  who  he  teas  ;  and  could  not  for  thepress,  because  he  woi 
lltt  le  of  stature. 

Scuglit.     Gr.  kept  seeking,  resolving  not  to  cease. 

With  the  curiosity  of  Herod  and  Greeks.     John  xii.  21. 

Place  and  interest  are  ever  to  be  sacrificed  for  salvation. 

Another  can  fill  thy  place,  but  not  save  thy  soul. 

Drawing  with  the  cords  of  a  man.     Hos.  xi.  4. 

On  his  part,  all  was  natural,  daily  principles  of  action. 

On  Christ's  all  was  supernatural,  Divine. 

It  encourages  the  Church,  to  bring  all  within  Gospel  means. 

Men  are  prone  to  assign  earth-bom  motives  to  believers. 

Believers  are  also  apt  to  forget  the  Divine  work  on  the  heart. 

It  is  strange  that  he  had  never  yet  become  acquainted  with  the  "Friend 

of  publicans." 
He  would  not  presume  to  detain  Him  in  the  public  way. 
He  would  not  pressingly  obtrude  his  own  heart's  need. 
"With  more  faith  than  Nicodemus,  he  is  more  easily  won. 
Here  the  Publicans  entered  the  kingdom  before  the  Pharisees, 
He  comes  in  open  day  before  the  multitude. 

A  desire  for  invisible  wealth  proves  extraordinary  grace  in  the  rich. 
But  He  who  sows  the  seed,  can  render  the  barren  rock  fruitful. 
See  Jesus.      Certain  Greeks  said  to  Philip,  "  We  would  see  Jesus.** 

John  .xii.  21. 
All  his  riches  had  not  yet  satisfied  his  heart.     Matt.  vi.  19. 
Envious  Pharisees  also  watched  for  Christ,  but  with  no  earnestness. 
Xiittle.     What  trifles  seem  to  be  links,  in  the  soul's  salvation! 
We  must  never  "  despise  the  day  of  small  things."     Zech.  iv.  10. 
The  stature  of  Christ  alone  makps  a  perfect  man.     Eph.  iv.  13. 
Press.     Gr.  multitude.     Too  often  the  multitude  hide  Christ  from  the 

Boul. 
Our  Saviour  made  no  exhibition  of  Himself,  as  popes  are  borne  on  men'g 

shoulders. 
Nor  rode  in  open  chariots  as  princes,  but  mingled  with  the  crowd- 
He  was  "  meek  and  lowly  in  heart."  Matt.  xi.  29. 


NOTES. 


xrx.] 


ox    ST.    LXJKK. 


255 


MEMORANDA. 


c^TjTei.  Kept  seeking  for  gome  time,  nnd  then  resorted  to  the  ahove  expeiTient. 
TJnder  the  influence  of  grace.  OUkausen,  Trapp;  mere  curiosity.  Stier,  Brown,  Dod- 
dridge ;  had  no  pre\iou3  acquaintance.  Bengel :  unknown.  Oosterzcc.  ^Aiki'o.  Some 
persons  of  small  stature  have  been  remarkable  for  intellect,  as  Plato,  St.  Paul,  and  Pope. 
Deus  maximus  in  minimis.  Trupp. 


4.  And  he  ran  before,  and  climbed  up  into  a  sijcamore  tree  to  see  Him  :  for  He  was 
to  jioss  that  way. 

Ran  before.     Gr.  having  run  forward  in  front. 
The  veuerable  Abraham  ran  to  meet  the  angels.     Gen.  xviii.  2. 
People   saw  Jesus   depart  and  ran  thither  out  of  all  cities. 
Women  departed  from   the   sepulchre  and  ran   to  bring    His  disciples 

word. 
If  He  by  His  spirit  draws  we  shall  run  after  Him.     Cant.  i.  4. 
Climbed.     Ceremony  does  not  usually  allow  a  man  of  wealth  or  rank  to   \ 

climb  a  tree,  but  faith  overcomes  everything. 
He  hastens  to  see  Jesus  unnoticed  by  the  multitude. 
To  us  these  providential  guidings  to  Christ  are  a  wonder  of  grace ! 
Had  Zacchasus  been  influenced  by  the  principles  of  this  world,  he  would 

never  have  exposed  himself  to  ridicule. 
Thus  the  thought  of  his  ingratitude,  sensuality,   disgi-ace,  might  have 

delayed  the  prodigal. 
But  "  I  will  arise"  carried  him  triumphant  through  grace. 
The  bustle  of  this  world  still  prevents  many  from  seeing  Jesus. 
Sycamore.     The  Egyptian  fig,  fruit  and  leaves  resemble  the  mulberry. 
An  oil  extracted  from  it,  Arabs  say,  hap  virtue  to  cure  wounds. 
Wood  is  incorruptible,  valued  for  coffins  and  building. 
It  is  still  found  here  and  there  in  the  plains  of  Jericho. 
"  He  made  cedars  as  the  sycamore  trees  in  the  vale  for  abundance." 

1  Kings  X.  27. 
It  is  a  low  tree  and  easy  to  ascend. 

Orientals  hang  hammocks  from  the  branches  for  their  pleasure. 
Screened  by  its  foliage  Zacchasus  thought  to  remain  unseen. 
The  all-seeing  Eye  that  detected  Nathaniel  under  the  fig  tree,  saw  him. 
Amos  was  a  gatherer  of  sycamore  fruit.     Amos  vil.  l-i. 
To  see.      A  crowd  went  to  the  house-top  to  bring  the  sick  into  the 

presence  of  Jesus. 
God  always  anticipates  us  if  He  sees  ns  eager  for  good.     Theophylact. 
Often  by  reason  of  the  crowd  of  worldly  affairs  aud  our  low  spiritual 

statui-e  we  cannot  see  Christ. 
But  there  are  sycamores  in  the  road  by  which  He  will  pass. 


NOTES. 


MEMORANDA. 


256 


SUGGESrn'E    COMMENTARY 


[chap.  XIX. 


He  hap  given  us  the  means  of  grace — Scripture,  prajer,  ordinances. 

Tiiese  are  the  trees  He  has  planted  in  the  wayside  of  life. 

Like  Zacchffius  let  us  ascend  the  tree,  and  we  shall  not  only  see  Christ, 

hut  He  will  come  and  abide  with  us.     Wordsworth. 
Many  are  under  sad  delusions  as  to  religion. 
They  believe  its  truths  noble,  but  its  duties  dry  and  repulsive. 


avi^T).  Holy  Ghost  relieved  him  of  his  modesty  that  he  might  leceive  better  things. 
Leicih.  Represents  the  Gentile  world  low  in  grace,  but  by  the  cross,  a  tree,  they  climb  to 
nee  Jesus.  Isidore.  Reason  by  nature  low,  we  climb  by  faith.  Qurnall.  After  e/ceii/Tjs 
LTipply  68ov. 


5.  And  when  Jesus  came  to  tfi^  place,  he  looked  up,  and  saw  him,  and  said  unto  him, 
Zacchmua,  make  haste,  and  come  down :  for  to  day  I  must  abide  at  thy  house. 

liOoked.     Gr.  Implies  purpose,  knowing  full  well  who  was  there. 

1.  There  is  a  look  of  love  as  on  Peter.     2.  A  look  of   ■pardon    as    on 

Zaccha3us.     3.  A  look  of  verxfieaiice  as  on  Pharaoh.     Ex.  xiv.  24. 
At  conversion  He  knocks  at  our  door,  in  prayer  we  knock  at  mercy's  gate. 
Unasked  our  Lord  stops  and  speaks  to  Zacchaus. 
Unasked  He  invites  Himself  to  be  a  guest  with  a  sinner. 
Unasked  He  sends  renewing  grace  into  the  publican's  heart. 
"  It  is  not  of  man  that  willeth,  but  of  God  that  giveth."     Eom.  ix.  16. 
God  has  various  methods  of  calling  wanderers  to  Himself. 
ZacchsBus,  penitent  thief,  Saul,  Cornelius,  Philippian  gaoler. 
Zacchseus.     Must  have  wondered  and  rejoiced,  hearing  his  name. 
•'  He  calleth  His  own  sheep  by  name,  and  they  hear."     John  x.  3. 
"  He  that  calleth  the  stars  by  name"  will  not  forget  His  Children.     Psa. 

cxlvii.  4. 
This  stranger  felt  as  Nathaniel  when  Jesus  spoke  of  the  fig  tree.     John 

i.  48. 
Make  haste.    A  slight,  but  gracious  rebuke  for  the  method  he  had 

adopted. 
JJeave  all  thy  own  inventions  and  devices  in  thy  timid  coming. 
The  Lord  is  more  in  haste  than  he,  on  His  last  visit  to  Jericho. 
It  was  his  final  testimony  before  His  entrance  into  Jerusalem. 
Come  down.     Not  only  must  he  obey,  but  it  must  be  promptly. 
The  sinner  humbled  before  Christ,  Christ  will  abide  in  his  soul. 
The  omniscient  Lord  knew  the  man  who  knew  Him  not. 

KOTES, 


CHAP.  XIS.] 


ON    ST.    LUKE. 


257 


He  crieth  in  his  Leart  "  I  l<new  thee,  I  knew  what  tlion  flcfjirest." 
Abide.     Gr.  remain  quiet.     While  Zacchreus  lived,  Christ  was  to  be 

his  guest.     "  If  a  man  love  me,"  etc.     John  xiv.  23. 
He  will  come  to  his  house  having  already  come  into  his  heart. 
He  veil  knew  Zacchseus  and  how  welcome  he  would  make  him. 
His  grace  anticipates  the  desire  of  the  man  who  dared  not  even  draw  near. 
Until  this  moment  Zacchasus  was  possibly  a  stranger  to  faith. 
The  Lord  waives  all  formal  ceremony  and  offers  to  be  a  guest. 
To  day.     A  high  honor,  for  He  never  before  went  an  uninvited  guest. 
He  invites  Himself  in  a  right  royal  style. 
The  honor  is  done  to  the  subject,  not  the  sovereign. 
When  Christ  invites  Himself,  He  ever  creates  His  own  welcome. 
Opening  avenues  to  his  heart,  explains  all  the  change. 
1  must.     For  the  sake  of  thy  salvation — a  divine  purpose. 
He  speaks,  knowing  how  the  honor  would  be  appreciated. 
What  dignity  in  answer  to  every  objection  of  haste  and  surprise  ! 
Grace  chooses,  without  even  the  sinners  desire.     Eph.  i.  4. 
"  I  was  found  of  those  who  sought  me  not."     Eom.  x.  20. 
His  himiility    like  the  centurion's   prevented    him  from  inviting   the 

Savioiu". 
House.     Modes  and  materials.     Luke  i.  40.     This  house  still  pointed 

out  in  the  plains  of  Jericho. 
"  I  will  tari-y  that  thou  mayest  better  see  3Ie  and  hear  J/^." 
The  blessed  days  of  our  life,  when  Jesus  draws  near  and  visits  us. 
If  such  happiness  flows  from  His  visits  now,  what  will  be  the  bliss  of  the 

soul  when  it  beholds  the  King  in  His  beauty,  and  is  for  ever  with  the 

Lord! 


avaPKf\lia<;,  purposely  loolted  up  and  saw.  W.  &  W.  "Saw  him,"  singling  hira  out 
from  all  others.  Euthymius.  Hs  learned  his  name  in  a  sui^ematural  manner.  Ohhnusrn. 
Brown,  Alford.  Some  unknown  relation  existed.  Meyer.  Ill-will  of  the  crowd  to  a  rich 
publican  might  point  to  hira.  Oosterzee.  Christ,  the  Good  Shepherd,  know?  all  His 
Bheep,  and  calleth  them  by  their  names,  John  x.  3.  Wordstcorth.  Etsi  vocem  invitantis, 
Jesus  non  audierat,  viderat  tamen  aff,:ctum.  Ambrose. 

Sel  ixe  fxelvai,  not  I  will,  but  I  must.  Every  event  detemiined  by  a  divine  plan. 
Alford.  Conscious  of  a  divine  purpose.  Meyer.  The  account  of  the  conversion  of 
Zacchseus  alone  narrated  by  Luke  the  Evangelist,  who  has  specially  magnified  the  grace 
with  which  the  Lord  received  publicans  aud  sinners.  Lange. 


6.  And  he  made  hn-tte,  and  came  down,  and  received  Tiim  jnyfuUy. 
Made  h.aste.     With  an  alacrity,  which,  in  him  surprises  ub. 
First  evidence  of  conversion,  ready  obedience  to  Christ.     Acts  ix.  6. 


BIEMORANDA. 


NOTES. 


MEMORANDA. 


258 


SUGGESTIVE    COMMEKTARY 


[chap.  XIX. 


"  What  thy  hand  fiudetb  to  do,  do  it  with,"  &c.     Eccl.  ix.  10, 

"  Behold  I  stand  at  the  door,  and  knock."     Rev.  iii.  20. 

Received.     He  protests  uotliing,  good  or  evil. 

Inst.xntly  won,  he  joyfully  leads  his  divine  guest  to  his  home. 

Conscious  majesty  and  loving  power  complete  the  conquest. 

The  Saviour  had  found  the  sinner  and  the  sinner  the  Saviour. 

The  Good  Shepherd  had  found  a  stray  sheej)  and  rejoices  over  him. 

Matt,  xviii.  13. 
Christ  to  the  outside  world  was  a  poor  pilgrim  stranger  in  His  day. 
"  Entertaining  strangers,  we  often  entertain  angels  unawares."  Heb.  xiii.  2. 
The  deep  gratitude  of  Zacchajus  only  equalled  by  the  wonder  of    the 

populace  at  seeing  Him  enter  a  publican's  house. 
Receiving  Him  into  his  house,  betokened  His  reception  in  his  heart. 
We  cannot  entertain  Christ  as  Zacchseus  did,  but  He  has  left  the  poor  in 

His  stead.    Matt.  xxvi.  11. 
Joyfully.     He  graciously  inspires  a  heart  to  love  where  he  chooses  to 

dwell. 
Jesus'  presence  ever  diffuses  heaven  through  the  soul. 
What  Court  ought  not  to  have  been  delighted  to  have  received  Jesus ! 
In  a  far  more  important  sense  he  who  keepeth  His  words  receives  Him. 
"  My  Father  will  love  him,  and  We  will  come  and  make  our  abode  with 

Him."     John  xiv.  23. 
Lydia  said,  •'  If  ye  have  judged  me  faithful,  come  into  mine  house." 

Acts  xvi.  15. 
"  Lovers  of  hospitality,  and  lovers  of  good  men."     Tit.  i.  8. 
Tlie  change  as  perfect  as  it  was  instantaneous.     Matt.  xi.  5. 
Whence  this  sudden  joy  in  the  cold-hearted  publican  ? 
It  was  wrought  by  the  same  power  that  said  •'  Follow  Me."  Matt.  iv.  19. 
That  said,  "  Stretch  forth  thy  (withered)  hand."     Mark  iii.  5. 
Who  at  the  beginning  said  "  Let  there  be  light ;  "  He  had  but  to  "  speak, 

and  it  was  done."     Psa.  xxxiii.  9. 
The  miracle  of  grace  far  transcends  the  miracle  of  creation. 
This  forms  a  contrast  to  His  presence  in  the  house  of  the  Pharisee. 
Instead  of  being  honored,  Simon  thought  he  rendered  Jesus  a  service. 
Some  will  bewail  Him  coming  in  the  clouds — Rev.  i.  7,  and  some  rejoice — 

Isa.  XXV.  9. 
Observe  the  gracious  kindness  of  the  Redeemer — 
He  the  innocent  and  holj'  One  associates  with  the  guilty. 
The  Fountain  of  Justice  with  covetousness,  the  source  of  injustice. 
But  He  sufiers  no  stain  from  the  mists  of  sin  and  avarice. 
Like  the  sun,  He  disperses  them  by  the  bright  beams  of  His  righteousness. 


NOTES. 


CHAP.  XIX.] 


ON    ST.    LUKE. 


259 


7.  And  when  they  saw  it,  they  all  murmured,  saying.  That  he  was  gone  to  he  guest  with 
a  man  that  is  a  sinner. 

Murmured.     The  Pharisees  indigtiant  and  envious  lit  His  popularity. 

The  world  still  takes  offence  when  the  Saviour  visits  a  sinner. 

We  have  become  accustomed  to  this  envy  of  Pharisees. 

The  ways  of  God's  mercies  towards  sinners,  hid  from  carnal  men. 

An  anti-pharisaic  demonstration  of  Christ  against  hypocrisy. 

It  made  a  deeper  impression  than  doctrinal  statements. 

Gone.  He  went  of  His  own  accord  to  be  a  guest  contrary  to  His  custom. 

This  act  was  going  further  than  eating  with  sinners.     Luke  xv.  2. 

To  "be  a  guest.     Gr.  un-harness — take  up  His  lodging  for  a  season. 

Sinner.     This  the  great  mystery  of  infinite   love — The  Christ  of  God 

come  to  be  a  guest  with  sinners  ! 
Pharisees  now,  as  then,  stumble  at  this  mystery  of  grace. 
They  called  him  a  sinner,  only  because  he  was  a  publican. 
Had  his  character  been  bad  they  would  have  told  it  now. 
But  what  Pharisee  could  ca-st  the  first  stone  ?     John  viii.  7. 
How  much  slander  would  cease  if  men  were  honest  in  judgment  I 
Zacchffius  might  say  "  Yes,  I  am  a  sinner,  but  Jesus  has  come  to  save 

sinners." 
He  teas  even  noiv  a  new  creature  in  Christ  Jesus. 
Jesus  came  not  to  call  the  righteous,  but  sinners  to  repentance.     Matt. 

ix.  13. 
God  allows  room  for  repentance  and  so  must  we.    2  Pet.  iii.  9. 


3IE3IORAKVA. 


Sieydyyi'foi',  grudged.  Wieldiffe,  Tyndale.  The  disciples.  Calvin ;  Jews.  Oosterzee. 
a.vhp\,  pleonastic,  John  iv.  16.  avZpX  yet  afxap-i  ujKw ,  because  a  publican,  Luke  iii.  12. 
Most  of  them  murmured  from  doubt,  rather  than  anger.  Bcngel. 

KaraKvuai,  diversari,  "to  be  a  guest  with;"  hence  the  inn  or  lodging,  diversorium, 
in  which  Christ  was  bom,  is  called  KaraKviia,  and  the  guest  chamber  for  refreshment, 
where  He  ate  the  Paschal  Supper,  and  instituted  the  Holy  Eucharist.  Wo7-dsworth. 
KaTakvcrai.  Spent  only  a  few  honrs;  Oosterzee.  divertiise.  Valg.,  Euthymius  ;  refreshed 
himself.  Doddridge  ;  tarried  over  night.  Meyer  ;  but  a  sojourner  of  a  night  would  scarcnly 
have  been  dismissed  by  the  host,  speaking,  standing.  Stier. 


8.  And  Zacchoeus  stood,  and  said  unto  the  Lord ;  Behold,  Lord,  the  half  of  my  goods 
I  give  to  the  poor  ;  and  if  I  have  taken  any  thing  from  any  man  by  false  accusation  I 
restore  Yiiiu  fourfold. 

Stood.     Stood  forth,  Ti/nda^.   A  posture  of  deliberation,  reverence  ay d 
prayer.     Mark  xi.  25. 


NOTES, 


MEMORANDA. 


260 


SUGGESTIVE    COMMENTABT 


[chap,  xrs. 


Better  seen  of  the  crowd  on  account  of  bis  low  stature. 
This  last  act  was  more  like  Mary  than  Martha. 

1.  Boldly,  neither  ashamed,  nor  afraid  to  confess  Christ. 

2.  Promptly,    "  What  thy  hand  findeth  to  do,"  &c. 

3.  Openly,  Keligion  is  no  secret  society,  her  light  shines.     Matt.  v.  16. 
Zaechffiiis  vows  in  a  deliberate  and  solemn  manner. 

The  Lord.    The  article  strongly  expresses  Christ's  Divinity.  Luke  i.  35. 

Trrm  implies,  1,  authority.     2,  dignity.     3,  grace.     4:,  power. 

An  appeal  to  His  omniscience  as  to  the  heart-sincerity  of  his  vow. 

Half.     The  law  required  a  fifth  of  their  income  for  charity. 

His   alms   like    Cornelius'    might  go   up   as  a  memorial    befgre    God. 

Acts  X.  4. 
Tyre's  merchant  princes  converted,  shall  do  the  same.     Isa.  xxiii.  17-18, 
Here  the  strong  man's  love  of  money  overcome  by  a  stronger. 
Love  makes  and  masters  the  ruling  passion,  covetousness. 
Here  the  camel  is  disencumbered  of  his  costly  burden. 
This  is  by  no  means  to  be  considered  as  self-righteous  boasting. 
But  as  humbly  comfessing  his  past  transgressions  and  proof  of  change. 
He  does  not  presume  to  atone  for  his  sins  as  Eome  teaches. 
The  Lord  prefers  such  sacrifice,  to  the  most  sumptuous  eptertainments. 
My  goods.     It  does  not  imply  that  he  had  defrauded  any  one. 
He  proposes  no  charity  out  of  other  persons'  means. 

"  My  goods,"  were  those  he  honestly  under  God  had  secured. 

"  God  hates  robbery  for  burnt  offering  or  sacrifice."     Isa.  Ixi.  8. 

Or  that  he  made  restitution  before  he  exercised  benevolence. 

Give.     Gr.  I  vow  purpose  to  give.    This  is  to  silence  those  who  murmured 
at  the  Lord's  sitting  at  his  table. 

A  resolve  as  good  as  done.     The  poor  will  claim  its  completion. 

Many  buds  bloom  in  spring,  which  bear  no  fruit  in  autumn. 

The  ripe  fruits  of  repentance  and  faith  spring  forth  quickly. 

Best  and  only  proof  of  change,  the  effort  to  undo  former  sins. 

As  the  light  in  the  closed  lantern,  still  must  shine.  Matt.  v.  16. 

Reality  and  decision  speak  of  no  future  intentions. 

Faith  that  does  not  expand  the  heart,  is  no  faith  at  all. 

Grace  not  seen  as  light,  nor  tasted  as  salt,  is  questionable. 

Treasures  bequeathed  at  death,  misnamed  charities. 

Are  they  not  generally  levies  made  by  an  unquiet  conscience  ? 

Believers  are  "rich  in  good  works,  ready  to  distribute."  1  Tim.  vi.  18. 

He  had  been  laying  up   treasures  on  earth,  now  he  lays  them  up  in 
heaven.     Matt.  vi.  20. 

If  we  were  more  self-denying  we  should  be  far  mere  charitable. 


NOTES. 


XIX.] 


ON    ST.    LUKE. 


261 


With  the  spirit  of  Zacchasus,  i.e.  the  mind  of  Christ,  the  trcasuiy  of  the 

Church  wouy  overflow  as  tliat  of  the  Hebrews. 
Poor.     Eestitution  to  the  proper  persons  is  oft  impossible. 
Contrast  the  covetousness  of  the  rich  young  ruler  in  theiirevious  chapter, 

with  the  expansive  charities  of  the  heart  umler  grace. 
If.     In  so  far  as  I  have  defrauded,  no  fraud  however,  is  confessed. 
Taken.     Defrauded  any  man,  Coverdale. 

Accusation.     Figine  implies  to  extort  money  by  false  accusation. 
Law  carried  out  is  often  the  instrument  of  the  greatest  injustice. 
But  far  oftener  by  perjiiry  so  prevalent  among  men. 
"  Exact  no  more  than  that  which  is  appointed  to  you."     Luke  iii.  13. 
John  implies  that  the  publicans  were  liable  to  this  temptation. 
Restore.     In  restitution  we  should  be  generous,  rather  than  exact. 
A  penitent  regards  divine  favor,  not  the  world's  censure. 
Fourfold.     Eoman  law  required /our/oW,  Jewish,  one-fifth. 
His  charity  transcends  any  sacrifice  required.     Ex.  xxi.   1 ;  2  Sam.   xii. 

6 ;  Num.  v.  7. 
It  is  not  the  bold  challenge   of  1  Sam.  xii.  3  ;  overreaching  was  not  his 

practice. 
Now  he  is  a  righteous  man  according  to  Ex.  xxii.  3-15. 
He  through  grace  joyfully  resolves  to  impose  upon  himself  the   severest 

measure  of  the  law. 
His  frozen  heart  is  melted,  the  idol,  covetousness,  dethroned.     Luke 

iii.  10. 
There  was  no  demand  made  for  his  goods,  but  for  his  heart. 
*'  My  son,  give  Me  thy  heart,"  with  it,  goods  and  all  go  also.Frov.  xxiii.  26. 
Borne  teaches  a  religion  without  giving  up  one's  sins  ;  repentance  without 

restitution,  charity  without  love,  or  Christianity  without  holiness. 
Some  think  he  would  revenge  himself  on  his  reigning  sin. 


(TTafleis.  Apparently  the  court  of  his  house.  Andrews.  On  the  morning  of  liia 
departure.  O/shaiisfrt;  he  addressed  those  who  were  standing  without.  We  are  left  by 
Luke  to  judge  of  our  Lord's  seitnou  by  its  effects.  Probably  Zacchaeus  had  been 
reclining  at  meat,  but  was  so  penetrated  by  our  Lord's  teaching  that  he  stood  up,  and 
made  his  confession  before  men.  Wordsworth. 

TO.  T))i.iay].  the  plural,  so  the  Sept.,  Josh.  xiii.  31.  Bengcl.  SlSmij.i,  present  for  future. 
Grotius,  Weistein.  A  firm,  certain,  intention.  Kuhtoel.  Does  not  wait  for  to-morrow. 
Theophylact.  Indefinite,  "  I  am  accustomed  to  give."  Elsleij.  "  Brave  piety  that  hoards 
till  death  compels  a  will,  then  ink  and  paper  do  it  aU.  It  is  death,  and  not  you,  that 
gives  li."  Bdnil.  elri.. — A  mild  form  of  self-accusation,  awed  by  the  immediate  personal 
ivipression  the  presence  of  Jesus  made  upon  him.  Meyer.  Open  dishonesty  confessed. 
Brown.  No  uncertainty,  ^//orrf.  ctru/coc^dcTijo-a,  Luke  iii.  14 :  he  obtained  his  wealth 
dishonestly.  OUliausen.  A  common  Greek  idiom  (for  whomsoever  I  have  defrauded), 
Kendrick, 

r 

KOTES. 


MEMORAN'DA, 


MEMORANDA, 


262 


SUGGESTIVE    COIIJIENTARY 


[chap.  XIX. 


aiToSLSoiiJ.'.  reTpa-nKovv.  "I  will  restore  voluntarily  at  least,  what  the  law  requires." 
See  Ex.  xxi.  36:  xxii.  1.  He  thus  vindicates  Christ  from  the  cavils  of  those  who  said  he 
was  gone  to  be  a  guest  with  a  sinner.  Wurdsworth.  Roman  lp,w  required  fourfold; 
Athenian,  double.  The  result  of  our  Lord's  counsel.  Kuinoel.  Denotes  nn  integrity 
uniiupeatihable.  Schneider.  A  proof  of  his  gratitude  for  His  visit.  Oosterzee.  An 
evidence  of  the  power  of  conscience  : — a  person  for  fifty  years  felt  he  wronged  another 
five  shillings,  and  then  restored  it.  Trnpp.  That  which  is  the  fruit  of  fraud,  adds  to  the 
Bin,  each  day  restitution  is  delayed.  Qiiarles.  Non  dimittetur  peccatum,  ni.si  restituatur 
ablatum.  Augustine.  If  Zacchseus  gave  half  his  property  to  the  poor,  he  might  not  have 
enough  left  for  the  purpose  of  restitution.  It  may  be  that  the  present  tenses  SiSwfiL  and 
arrobiSiofxi.  denote  what  had  been  his  habit  during  a  long  and  successful  career.  ZacchEEUs 
may  have  been  one  of  those  who,  living  up  to  the  light  he  possessed,  is  now  brought  to 
the  true  light.  W.  d-  W. 

VTrapxovTMV  denotes  gains  rather  than  property.  "I  make  a  practice  of  giving  half 
my  (/(inis  to  the  poor ;  I  make  a  practice  of  restoring  fourfold  whatever  I  find  has  been 
taken  by  fraud ; "  thus  he  was  of  the  character  addressed  Isa.  Ivi.  1,  4,  6.  W.  d-  W. 


9.  And  Jesus  said  unto  him.  This  day  is  salvation  eome  to  this  house,  forsomuch  as  he 
also  is  a  son  of  Abraham. 

Him.     Jesus  evidently  addressed    Himself    to   the  people    concerning 

Zacchasus. 
This  day.     The  day  of  blessing  to  the  once  accursed  city. 
No  knowii  person  in  that  home  till  then  had  been  converted. 
It  justifies  a  hope  that  he  would  succeed  in  promoting  the  salvation  of 

others. 
"Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  Thy 

House."     Acts  xvi.  31. 
Joshua  said  "  As  for  me  and  my  house,  we  will  serve  the  Lord."     Josh. 

xxiv.  15. 
Salvation.     Health.    Tyndale.     His  bodily  defect  was   conducive  to 

salvation. 
Disadvantages,  in  God's  providence  often  prove  rich  blessings. 
Entrance  of  Christ  brings  "joy  in  the  tabernacles  of  the  righteous." 

Psa.  cxviii,  15. 
There  is  an  "  I  am  He  /"  graciously  illustrating  in  these  last  days    His 

name  "  Jesus."     John  iv.  26. 
"  Though  given  up  by  you  Pharisees  in  your  heartless  bigotry." 
"  He  was  yet  a  lost  sheep  of  the  house  of  Israel,  a  true  son  of  Abraham." 
Whose  sins  are  of  such  crimson  dye  that  he  need  despair  ? 
By  faith,  like  the  Gentiles,  he  recovered  his  forfeited  birthright.     Isa, 

Ixiii.  16. 
House.     Modes,  materials  of  oriental  houses.     Luke  i.  40. 
This  house.    Designed  to  meet  the  tamit  of  the  Phariseee. 

NOTES. 


CHAP.  XTX.] 


ON    ST.    LUKE. 


263 


1. 


•Tis  now  a  saved  bouse,  meet  for  the  Master's  reception. 

A  publican's  dwelling  \^as  deemed  no  better  than  a  den  of  thieves. 

A  family  generally  follow  the  faith  of  its  head. 

The  head  alone  may  openly  sin,  but  others  oft  perish  with  him. 

When  religion  enters  the  heart,  it  oft  does  the  hoxise  also. 

The  family  in  the  N.T.  is  invested  with  new  responsibilities. 

Henceforth  it  is  to  be  the  foundation  of  the  Church  and  State. 

This  visit  a  contrast  with  that  in  the  house  of  the  Pharisee.     Luke  \iv, 

He  remained  unblest,  as  in  his  pride  he  had  no  heart  to  receive  it. 

Abraham.      Luke  i.  55.     They  sneeringiy  called  him  a  sinner,  Jesus 

answered,  He  is  a  son  of  Abraham. 
One  by  national  descent,  and,  also  in  a  way  the  Pharisees  were  not. 
He  followed  Abraham's  works,  in  heart  as  well  as  blood. 
"If  ye  were  Abraham's  children,  ye  would  do  the  works  of  Abraham." 

John  viii.  39. 
"  They  who  are  of  faith,  the  same  are  the  children  of  Abraham."     Gal. 

iii.  7. 
♦'  If  children,  then  heirs ;  heirs  of  God,   and  joint  heirs  with   Christ." 

Eom.  viii.  17. 
He  probably  remained  in  office,  not  called  like  Matthew  to  leave  it. 
Christ  left  Jericho  conscious  that  salvation  had  been  offered  the  people. 
More  might  have  been  saved,  but  they  knew   not    the   time    of  their 

visitation. 
Forsomuch..     Inasmuch  as,  publican  though  he  be. 
Though  deemed  unworthy  by  his  occupation — 
Yet  i>roved  to  be  a  Jew  in  the  best  sense  by  his  charity  and  piety. 
Is.     Not  was,  before  he  resembled  not  righteous  Abraham. 
Son.     That  by  Itirth,   now  partaker  of  Abraham's  faith.     Gal.  iii.  29. 
Jews  knew  no  relationship  but  that  of  the  flesh. 


npo^  aiTTOvs.  Pearce,  without  any  authority  whatever,  ort. — E.V.  omits  this  pavficle, 
intimatinK  tliat  his  fruits  of  repentance  and  faith  were  to  Jesus  evidence  of  their  sin- 
cerity. Just  because  this  day  salvation  has  come  to  this  house.  Lange,  ttoos.  With 
reference  to  him,  and  not  his  family  ;  concerning  him.  Major,  De  Wette,  Rosenmulhr. 
Zacehoeus  addressed.  Doddridge,  Wolf,  Hammond.  oIko).  Confined  to  the  master. 
Theophylact,  Grotius;  to  liis  household.  Le  Clerc,  Elsley.  Acts  xvi.  34 ;  Actsxviii.8; 
John  iv.  46,  53.  utbs.  Once  a  heathen,  now  ft  convert.  Maldonatus ;  a  Jew,  now 
rf;f;enerate.  Kuinoel.  Despised  of  the  people,  as  an  alien,  now  a  tnie  Jew.  Oosterzce. 
A  son  of  faith  as  well  as  blood,  for  he  was  unquestionably  a  Jew,  as  his  Hebrew  namo 
Bhowa. 

NOTES. 


dlEMGRANDA. 


MEMORANDA. 


264 


SUGGESTIVE   COMMENTARY 


[chap.  XIX. 


10.  For  the  Son  of  man  is  come  to  seek  and  to  save  that  which  was  lost.  ' 

Come.     This   repels  the  insinuation   against   our  Saviour's    visit   to 

Zacchffius. 
He  declares  the  Phai-isees  shewed  their  ignorance  of  His  purpose. 
Seek.     My  work   is  to  seek  as  well  as  save  such. 
Characteristic  feature  of  the  kingdom  of  heaven,  is  compassion. 
Christ  condescending  to  seek  the  lost,  a  model  to  His  servants. 
None  need  despair,  while  God  Himself  is  seeking  them. 
The  righteous  with  all  their  progress  have  still  their  wanderings. 
Divine  grace  begins,  Divine  compassion  completes  spiritual  life. 
"  I  am  found  of  those  that  sought  Me  not."     Isa.  Ixv.  1. 
Cotne  to  seek.     Implies  it  was  his  chosen  work,  not  out  of  His  way. 

Here  He  hints  at  His  Divinity  as  the  promised  Messiah. 
1,  An  extremely  humbling  ;   2,  indescribably    consoling ;    3,    powerfully 

saving  word. 
Lost.     Not  them  alone,  biat  the  entire  host  of  lost  sinners. 
Lost,  1,  to  holiness.     2,  the  Church.     3,  heaven.     4,  God. 
A  life  of  sin  does  not  exclude  hopelessly   from  the  kingdom. 
But  %Yhile  the  door  of  repentance  remains  open  mercy  cannot  be  trifled 

with. 
"  Go  ye  rather  to  the  lost  sheep,  of  the  house  of  Israel."     Matt  x.  6. 
"  I  am  not  sentbutuntothelost  sheep  of  the  house  of  Israel."  Matt.  xv.  24. 
A  city  is  lost  to  loyalty  and  revenue  when  in  rebellion. 
A  traveller  is  lost  when  he  has  missed  his  way  in  the  wilderness. 
A  patient  is  lost  when  his  disease  is  incurable. 
A  prisoner  is  lost,  sentence  of  death  being  passed  upon  him. 


fr/T^o-at.  God  Beets  in  man  Bomething  -whicli  comes  to  meet  His  eternal  love,  with 
the  susceptibility  of  receiving  it.  Meyer.  Instead  of  attracting,  everything  in  the  natural 
heart  repels  God.  arroKuKo^.  Those  incurring  damnation.  Meyer.  Those  both  care- 
lessly lost,  and  actually  ruined.  Thuc.  iv.  21,  Benyel. 


11.  And  as  they  heard  these  thmfjs,  he  added  and  spake  a  parable,  because  he  ivasnifih 
to  Jerusalem,  and  because  tliey  tlwught  that  the  kingdom  of  God  should  immediately 
appear. 

Heard  these  things.    People  were  attentive,  "  faith  comes  by  hear- 
ing." 


NOTES. 


CHAP,  xrx.] 


ON    ST.    LUKE. 


265 


Luke  ii.  22.     Jericho  was  about  20  miles   from 


Nigh  to  Jerusalem 

Jerusalem. 
Jews  thought  that  the  Messiah  would  collect  them  iu  Galilee,   and  reigu 

on  the  mount  of  Olives. 
Added.     In  the  iiresence  of  the  murmuring  multitude. 
Things  contradictory  to  aU  their  expectations  of  tlie  Messiah. 
Parable.    Notes  Luke  iv.  23  ;  v.  30.     To  tsach  a  patient  waiting,  and  to 

encourage  active  working  dm'iug  his  absence. 
Disciples  were  disposed  to  share  the  universal  hostility  to  their  Master's 

views. 
This  tide  would  set  heavily  against  Him,  especially  after  his  death,  and 

seem  to  falsify  His  ijretensions. 
The  excitement  of  expectation  was  at  its  height  on  His  approach  to 

Jerusalem. 
His  enemies  gathered  in  force  were  about  to  test  His  claims. 
Kingdom.     The  world  cares  not  for  a  king  whose  throne  is  a  cross. 
His  approach  to  Jerusalem  shews  high  courage  and  quiet  dignity. 
Immediately.     Jews   everj'where  hoped  the  Messiah's  kingdom  was 

about  to  appear. 
Daniel's  seventy  weeks  were  just  expiring. 
The  sceptre  had  recently  dejiarted  from  Judah  and  pointed  to  Shiloh, 

Gen.  xlix.  10. 
All  "  the  signs  of  the  times"  proclaimed  the  Messiah's  advent. 
Jews  soon  gathered  from  all  nations  to  Jerusalem.     Acts  ii.  5. 
Jesus  would  REPRESS  impatience  in  waiting  for  the  Christ. 
He  would  enjoin  ivorking  for  Him  during  His  absence. 
Ho  would  strengthen  His  disciples  against  that  stream  of  hostility  now 

running  fearfully  against  Him. 
He  knew  His  death  would  soon  destroy  all  their  lofty  expectations. 


3IE3IOBANDA, 


TrpoaOel^  el-n-e.  He  went  on  to  deliver  a  parable.  Wordatoorih.  TrapaPokrjv.  Spoken 
in  the  court  of  Zacchijeus'  house.  Meyer,  Andrews.  Spoken  in  the  house  of  ZacchsouS 
Alj'ord.  At  his  departure  from  Jericho.  Stier,  Onsterzee.  Life  of  Archelaus,  son  of 
Herod  the  Great,  seems  the  ground-work  of  this  parable.  The  kin^s  of  the  Herodian 
family  made  journeys  to  Rome  to  receive  their  "  kingdom."  Alford.  At  a  time  when  the 
Eoman  senators  made  and  unmade  kings,  such  events  were  of  frequent  occurrence. 
The  .Tews  sent  an  embassy  to  Eome,  to  dissuade  Ccesar  from  permitting  Archelaus  to 
reign  over  them  ;  but  Augustus  would  not  listen  to  them.  Trench.  The  situation  was 
approjiriate  ;  for  at  Jericho  was  the  royal  palace  which  Archelaus  had  bviilt  with  great 
Splendor.  Different  from  Matt.  xxv.  14-30.  Lange,  Ebrard,  Neander,  De  Wette,  Stier. 
An  expansion  by  Luke.  Oosterzee.  Identical.  Calvin,  Ohhausen,  Meyer,  eyyijt.  The 
distance  of  Jericho  from  Jt.rusalem  was  150  stadia,  about  16  English  miles  and  6  furlongs 
Alford, 


NOTES. 


MEMORANJJ-A,        \  266 


SUGGESTIVE    COMMENTARY 


[chap.  xrx. 


12.  He  said  therefore,  A  certain  nobleman  went  into  afar  country  to  receive  for  him- 
ill/a  kingdom,  and  to  return, 

N'obleman.     Signature  of  the  Lord's  royal  descent  and  dignity. 

The  nobility  of  Jesus  was  the  highest  of  all,  uniting  all. 

Son  of  God,  from  eternity,  and  Son  of  David  in  time. 

He  concealed  the  gi-eatness  of  His  first,  and  regarded  not  that  of  the 

second. 
He  hath  on  His  vesture,  Kino  of  Kings  and  Lokd  of  Lords.  Kev.  xix.  16. 
Far  country.     Prophecy  of  His  departure  from  earth  to  His  Father. 
His  design  is  to  repress  the  prevalent  idea  of  an  immediate  reign. 
The  heavenly  world  an  actual  region  opposed  to  this. 
"  Sit  on  My  right  hand,  until  I  make  Thine   enemies  Thy  footstool." 

Heb.  i.  13. 
Greater  his  long-suffering,  the  more  dreadful  the  doom  of  His  foes. 
Kingdona.     Gr.  royalty.     He  dej^arts  to  receive  the  crown  and  return. 
Christ's  kingdom  confirmed  on  the  manifold  ground  of  right. 
As  the   Son  of  David  He   receives  the  patrimonial  inheritance  which 

belonged  to  Him  from  eternity  as  the  Son  of  God. 
God  "  set  Him  at  His  own  right  hand  far  above  all  principalities  and 

powers."     Eph.  i.  20-21. 
"  He  gave  Him  to  be  the  Head  over  all  things  to  the  Church."  Eph.  i.  22. 


euyeiTjs,  well-horn,  above  others,  a  man  of  uoble  descent,  furnished  with  the  highest 
title  to  command,  by  right  of  birth.  Lange.  ;^wpai/  /u-a/cpaf . — His  ascension  to  heaven. 
Trench,  Bengel;  His  leaving  the  Jews,  and  going  over  to  the  Gentiles.  Augustine.. 

PatTiKeCav.  The  E.  V.  implies  a  different  kingdom  from  that  which  he  had.  Any 
other  explanation  supposes  many  circumstances  not  related.  Campbell.  A  priviit*  of 
high  lineage,  but  not  king  by  birth.  SA'er.  Herod,  under  the  government  of  Antigouiig, 
journeyed  to  Rome,  pretending  to  seek  a  crown  for  Aristobulus,  but  was  himself  con- 
secrated king,  amid  idolatrous  lites.  Archelaus,  his  son,  afterwards  went  to  Rome,  and 
enutended  with  his  brother  Antipas  for  the  royalty.  Herod  the  Great  went  up  to  Rome 
for  this  puri^ose.  Mark  Antony  and  CfEsar  espoused  his  cause,  and  Messala  introduced 
Herod  in  the  senate,  and  a  decree  was  passed  in  his  favor.  Herod,  with  Antony  and 
Cfesar  on  either  arm,  with  the  consuls  and  other  magistrates  before  him,  left  the  senate 
house,  in  order  to  offer  up  saerificos,  and  lay  up  the  decree  in  the  Capitol.  Smith,  Kitto, 
Milman.  This  parable  was  spoken  to  His  disciples  generally.  Parable  of  The  Pounds, 
to  the  Apostles.    Trench. 


13.  And  he  called  his  ten  servants,  and  delivered  them  ten  pounds,  and  said  unto  thtMf 
Occupy  till  I  come. 

Ten.     Gr.  ten  of  His  servants,  as  there  were  ten  virgins. 


NOTES. 


CHAP.  XIX.] 


ON    ST.    LUKE. 


267 


Ten  commandments.     Ten  implies  abundance  of  gifts. 

Servants.      All  adJiering  in  fidelity  and  obedience  to  their  future  Mng 

His  attendants  expected  preferments  at  His  court. 

Their  only  preferment  here,  devoted  laborious  energj-  in  His  service. 

Delivered.     None  so  humble  as  to  have  been  forgotten  in  this  din- 

tribution. 
»'  No  man  liveth  unto  himself."     Eom.  xiv.  7. 
Sloth  or  vanity,  will  cause  some  and  accounts  to  be  rendered. 
The  confidence  reposed,  should  secure  tLe  fidelity  of  the  servant. 
Pounds.     Minae  ;  Pica's  of  money,  penerally  about  £G  each. 
He  gave  precisely  the  same  amount  to  each  servant. 
All  are  cquallij  responsible,  and  it  cannot  be  transferred. 
A  caviller  asks,  "Why  did  He  not  distribute  arms,  while  His  subjects 

were  in  rebellion?"  answer  in  John  xviii.  36. 
It  sjnubolizes  the  peaceful  occupation  and  law  of  love  of  His  future  realm. 
The  Lord  puts  in  their  hands  a  slight  gift,  as  toit  of  their  fidelity. 
Manifold  gjfts,  but  one  duty,  and  but  one  Spirit. 
The  endowments  of  a  Christian,  are  a  call  to  the  work  of  the  Lord. 
God  distributes  His  gifts,  to  our  weak  minds,  strangely,  but  holily. 
The  Apostles  in  parable  of  "  The  Talents,"  receive  infinitely  the  largest 

gifts.     Matt.  XXV.  14. 
Bankrupts  dread  to  know  the  amount  of  their  debt,  sinners  of  responsibility. 
Scriptures,  Sabbath,  ministry,  conscience.  Throne  of  Grace. 
Phocion  refusing  Alexander's  gift,  said  "  If  I  take  it  and  occupy  it  not,  it 

is  as  tboiTgh  I  had  it  not." 
Trading  in  spiritual  gifts,  most  perilous,  yet  safest  commerce. 
Yet  gifts  are  not  bestowed  to  be  wasted,  buried,  or  appropriated. 
Not  given  to  buy  liveries,  robes,  eqixipages,  and  palaces. 
Occupy.     Gr.  trade,  negotiate,  do  business. 

Wisely  trading  in  the  riches  of  Christ,  the  highest  and  noblest  gain. 
The  best  merchant  is  he  who  gains  for  his  master. 
With  regard  to  God,  this  trade  implies,  giving  up  all  to  gain  all ! 
With  regard  to  men  "  more  blessed  to  give  than  to  receive,"     Acts  xx.  35. 
Holy  personal  influence  unseen  and  unceasing. 

As  money  at  intei'cst  is  not  idle,  it  knows  no  sabbath.  i 

"  Receive  ye  the  Holy  Ghost." — Gave  them  their  ten  pounds. 
Believers,  ministers,  are  not  baptized  nor  ordained  to  be  idle. 
"  Spirit  is  given  to  every  man,  to  profit  withal."     1  Cor.  xii.  7. 
"  As  every  one  has  received  the  gift,  so  let  him  minister."       1  Pet.  iv.  10. 
Jacot  saw  angels  ascending  and  descending,  none  standing  still.     Gen. 
xxT-ii.  12. 


NOTES. 


ME3IORAXDA. 


MEMORANDA. 


2G8 


SUGGESTIVE    COMMENTAKY 


[chap.  XIX. 


Come.     In  judgment  to  recompense  to  every  man,  &c.     Matt.  xvi.  27. 
The  uncertainty  of  the  time,  should  render  us  ever  watchful. 
As  it  respects  the  world,  to  give  up  the  visible  for  the  invisible. 
The  myriad-tougued  voice  of  nature  is  ever  preaching,  and  the  life  of 
every  man  of  God  illustrating  these  words,   "  Occupy  till  I  come." 
"  Work  ye  manful  while  ye  may, 
Work  for  God  in  this  your  day. 
Wait  His  coming  ;  it  is  sure; 
Godly  deeds  alone  endure." 


Sexa  (jLva^.    The  mina,  a  weight  or  sum  of  money,  sixty  of  ■which  vent  to  the  talent 

A-ttic,  this,  doubtless,  hfeing  the  system  referred  to  in  the  N.T.  The  mina,  =  100 
JrachmfE  =  about  £3  63.  8d.  at  that  time.  Prescott.  The  Attic  mina  is  one-sixtieth  of  a 
talent,  and  equal  to  about  £3  English  moneyt  Alford,  Benrjel.  ■ 

Parable  of  The  Pounds  shews  coequal  fidelity,  with  different  degrees  of  advantage. 
Talents,  different  degrees  of  improvement  of  coequal  opportunities.  Brown.  Talents, 
inward  gifts ;  Pounds,  spheres  of  labor.  Stier.  SeVa.  The  households  ol  the  ancient 
noblemen  resemble  nations  rather  than  families.  Seneca.  % 

JlpayixaTivtracrBe,  properly  "trade."  Bengel.  Like  negotior,  to  do  business. 
"  Occupy,"  a.  Latinism,  occtipare  pecuniam.  Cicero.  "  Occupy"  had  formerly  the  meaning 
of  to  "employ  "  or  "use,"  especially  in  business.  The  following,  out  of  North,  Plutarch's 
Lives,  p.  505,  is  given  in  Trench,  Select  Glossary,  s.  v. — "He  made  as  though  he  had 
occasion  to  occupy  money,  and  so  borrowed  a  great  sum  of  them."  Compare  Ex.  xxxviii. 
24;  Judg.  xvi.  11.  Prescott. 

epxojiAat.  While  I  am  departing  and  returning.  So  some  find  "  descensus  ad  inferos" 
intimated  in  this  passage.  iJossuft.  ecus  ip\afi.ai,"  while  I  am  cominy."  The  Ludicative 
mood  marks  more  forcibly  the  uncertainty  of  the  time  of  our  ^jord's  advent,  and  that  He 
is  always  coming  to  evei-y  man.  1  Tim.  iv.  13 ;  John  xxi.  22.  Wordsworth. 


14.  But  his  citizens  hated  him,  and  sent  a  message  after  him,  saying.  We  will  not  iMve 
this  man  to  reign  over  us. 

Citizens.    Jews,  seed  of  Abraham,  were  Christ's  fellow  citizens. 

Hated  him.     The  wisest  rulers  cannot  satisfy  the  populace 

This  is  but  the  shadow  of  the  sinner's  rebellion  against  God. 

Rejecting  Jesus'  reign,  we  become  slaves  of  Satan. 

Following  the  maxims  of  this  world,  we  renoimce  Christ's  authority. 

They  hated  Him  living,  hated  Him   dying,  and  now  hate  Him  on  the 

I      throne. 

All  the  persecutions  of  His  followers  illustrate  this  rebellion. 

The  stoning  of  Stephen,  the  beheading  of  James,  the  persecution  of  Paul. 

Message  of  defiance  sent  after  Him,  "  We  have  no  king  hxit  Cccsar." 

"  Now  have  they  both  seen  and  hated  Me,  and  My  Father."      John  xv.  24. 

The  excited  passions  of  men  hate  with,  or  without  reason. 


MOTES. 


CltAT.  XIX.] 


ON    ST.    LUKE. 


269 


All  the  proofs  of  a  Saviour's  love,  avail  nothing  to  melt  this  deep  seatrd 

enmity. 
The  more  intensely  He  loved  them,  the  more  intensely  they  hated    Him. 
Message.     Gr.  deputation.     Eighty  Jews  followed  Ajchelaus. 
Eiglit  thousand  followed  Augustus  for  the  same  purpose. 
On  his  return  he  gave  cities  to  his  faithful  followers,  but  slew  his  enemies. 
Our  Lord  hints,  that  our  rebel  race  had  sent  a  solemn  and  formal  protest 

against  Himself,  to  the  Throne  of  God. 
The  Jews   would  not  have  the  Saviour   of  sinners  for  their  Messiah. 

Luke  XV.  2. 
Their  daring  treason  culminated  at  and  after  his  death. 
This  man.     "Write  not    The  King  of  the  eft'ics,"  the  rejection  of  the 

Messiah  in  His  highest  act  of  mercy. 
"  Man,"  not  in  the  original:  Greek,  indicating  great  scorn. 
Will  not.     The   fearful  obstinacy  and  rebelHon  of  a  depraved  Will  ! 
Men  sacrifice  health,  character,  wealth,  life  itself  for  the  will  ! 
A  threefold  submission,   1,  our  carmxl  hearts  to  His  holiness. 
2,   our  proud  hearts  to    His    mercy.     3.    our   revolting    hearts   to   His 

sovereigntij. 
"  The  kings  of  the  earth  have  set  themselves  against  the  Lord."    &c., 

Psa.  ii.  2. 
To  reign.     "  He  came  imto  His  own,  and  His  own  received  Him  not." 

John  i.  11. 
"  The  carnal  mind  is  enmity  against  God."     Kom.  viii.  7. 
Doctrines  are  well  enough  for  the  unrenewed,  if  there  were  no  precepts. 
Christianity  would  be  tolerated  if  it  did  not  demand  holiness  ! 


vpea^eiav.  As  the  Jews  sent  connter  embassies  to  Homey  to  frustrato  the  ajipoal 
mentioned  in  a  preceding  note,  in  the  case  of  Archelaus.  Incident  inserted  for  orna- 
ment. Kvinoel.  ov  6e\ofxev. —  We  do  not  wish,  wc  refuse.  No  fuel  malsea  a  fiercer  fl;iina 
in  Tophet  than  a  sinful  will.  Bernard,    tovtoi-,  this/ellow — with  open  contempt.  Stier. 


15.  And  it  came  to  pass,  tliat  when  he  was  returned,  having  received  the  kingdom,  then 
he  commanded  these  servants  to  be  called  unto  him,  to  whom  he  h<xd  given  the  moncn, 
that  he  might  know  how  much  every  man  had  gained  by  trading. 

Returned.     Refers  to  our  Lord's  glorious  coming   at  the  end  of  tlie 

world,  the  Great  Day  of  account. 
Alexander  on  his  return  from  India,   punished  those   who  denied  his 

retnm. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


270 


SUGGESTIVE    COMMENTARY 


[OHAP.  XIX. 


Christ  returned  at  Pentecost,  and  when  Jenisalem  was  destroyed. 
But  the  return  here  intended  is  the  Day  of  Judgment.     Acts  i.  11. 
Kingdom,  the  actual  government,  that  for  which  we  daily  pray  to  come. 
Then  will  he  "  given  Him  dominion,  glory,  and  akingdom.     l)an  .vii.  14. 
Called,     Every  one  shall  give  an  account  of  himself  to  God.  Eom.  xiv.  12. 
Teachers,  pastors,  and  parents  are  entnisted  with  immortal  souls. 
Solemn  will  be  their  account,  and  no  man  will  be  forgotten.     2  Cor.  v.  10. 
Disorder,  confusion,  and  unpunished  sin  will  not  always  cover  the  earth. 
Men  tmst,  His  eye  cannot  pierce  the  veils,  the  crowd,  the  night  of  guilt. 
Gained.     All  persons  trading  for  Christ  shall  be  gainers. 
Though  Israel  be  not  gathered,  yet  they  will  be  glorious.     Isa.  xlis.  6. 
AH  who  are  alike  faithful  are  not  alike  successful. 
Abraham,  Enoch,  Noah,  Lot.  Daniel,  had  but  few  converts. 
Trading.     Christian  life.     1,  the  capital.    2,  income.     3,  profits. 


Si.enpayfiaTev<raTO,  what  business  they  had  carried  On.  Alford.     rts  Tt.    A  double 
question.— Who  had  gained?  and  what?  Webster's  Syntax. 


16.  Then  came  the  first,  saying,  Lord,  thy  pound  %ath  gained  tenpounds. 

Thy  pound.     He  does  not  say  I  have  gained,  but  thy  pound  has  gained. 

It  is  the  Lord's  gift,  not  the  servant's  industry. 

Every    sanctified  heart  will  render  all  the  praise  to  sovereign  Grace. 

Eev.  i.  5. 
Ignorance  and  vanity  may  claim  some  credit  now,  but  nothing  then. 
Not  the  amount  of  gain,  but  the  degree  of  diligence  will  be  rewarded, 
"  I  labored  more  abundantly  than  they  all :  yet  not  I,  but  the  grace  of 

God  which  was  with  me."     1  Cor.  xv.  10. 
He  sjieaks  of  what  the  Lord  had  done  by  him.     Eom.  xv.  18. 
Gained.     Ineffable  joy  will  fill  the  heart  of  the  faithful  in  that  day. 
The  least  gift  may  be  a  source  of  inexhaustible  blessing. 
Even  a  cup  of  cold  water  given  in  the  name  of  Christ  shall  not  lose  ita 

reward.     Mark  ix.  41. 


17.  And  he  said  unto  him.  Well,  thou  good  servant:  because  thou  hast  been  faithful 
in  a  very  little,  have  thou  authority  over  ten  cities. 

Well  done.    The  end  of  our  spiritual  work,  a  divine  rest  for  ever. 
Heb.  iv.  9. 


NOTES, 


CHAP.  XIX.] 


ON    ST.    LUKE. 


271 


"Well.     The  praise  of  God  at  the  last,  the  only  praise  worth  the  name. 

The  praise  of  men  is  oft  deceitful,  always  dangerous. 

Faithful.     Earth  can  give  no  such  patent  of  nobility  as  this. 

Many  once  full  of  earthly  honors,  in  eternity  may  hear,  "  Thou  fool.'" 

In  little.     Mercies  and  gifts  few  or  many  alter  not  our  accountability. 

"  He  that  keepeth  the  fig  tree,  shall  eat  the  fruit  thereof."   Prov.  xxviii.  18. 

He  who  begins  low,  is  in  a  fair  way  to  rise.     1  Tim.  iii.  13. 

Have  th.ou.     Gr.  Be  asts^ircd  that  you  have. 

The  certain  reward  of  all  true  Christians  in  the  world  to  come. 

In  this  world,  they  receive  little  recompense  save  persecution.     Luk» 

xvi.  25. 
Their  names  are  east  out  as  exi],  they  enter  the  kingdom  through  tribiila- 

tion. 
"  The  sufferings  of  the  present  time  are  not  worthy  to  be  compared  with 

the  glory  to  be  revealed."     Eom.  viii.  18. 
Authority.     Believers  now  toil  like  servants,  will  then  reign  like  kings. 

Eev.  XX.  6. 
Ten  cities.     The  reward  corresponds,  not  to  the  one  pound  given,  but 

to  the  ten  gained. 
This  implies,  degrees  of  rewards  in  the  heavenly  kingdom. 
Antony  gave  Cleopatra  three  cities  in  Spain. 

Artaxerxes  the  Persian  gave  Themistocles  the  Greek  hero  five  cities* 
Alexander  returning  from  India  thus  treated  his  friends. 
Archelaus  as  Ethnarch  gave  his  friends  cities  to  possess. 
A  p.ound  will  not  purchase  a  cottage  much  less  a  city. 
What  \inspeakable  grandeur  must  there  be  in  Jehovah's  kingdom  1 
The  duty  performed  was  that  of  a  private  servant  to  a  master. 
The  reward  is  kindly,  that  of  a  sovereign  prince  to  a  noble. 
If  we  serve  our  Master  as  a  king.  He  will  recompense  us. 
The  gifts  bestowed  in  this  life  do  not  compare  with  those  of  heaven. 
God's  rewards  regard  the  Fullness  of  His  Mercy,  not  our  wretchedly 

poor  service. 


itrSi  ex""!  "  *<!io^  te  habere."  Valck.  in  Wordsworth.  Be  assured  that  you  have. 
F%5»t«r'«  Syntax.  jroAeuv, — literally,  as  referring  to  the  saints  reigning  on  lanh 
during  the  millenninm.  Stier. 


18.  And  the  second  came,  saying,  Lord,  thy  pound  hath  gained  five  pounds. 
Thy  pound.     Saints  of  God  of  one  mind  while  toiling  day  by  day. 


3IEMORANT>A. 


NOTES. 


MEMORANDA. 


272 


SUGGESTIVE    COMMENTABi 


[chap.  xrs. 


"  Not  unto  us.  0  Lord,  but  to  Thy  name  give  the  praise."    Psa.  cxv.  1. 
"  Not  I,  but  the  grace  of  God  which  was  with  me."     1  Cor.  xv.  10. 
Gained.     Wealth  unimproved  jwaAips  iteeZ/ wings.     Proy.  xxiii.  5. 
Gifts  and  graces  improved  secure  a  blessed  reward. 
Five  pounds.     Fidelity,  God  requires,  whether  trusted  with  much  or 

little. 
Each  one  brought  at  least  as  much  as  he  had  received. 
Alas  !  how  many  from  gospel  lands  wiU  not  be  able  to  do  even  this. 
One  star  differeth  from  another  star  in  glory.     1  Cor.  xv.  41. 
The  glory  of  each  saint  differs,  their  common  joy  is  the  same. 
The  degrees  of  glory  in  heaven  will  depend  on  our  fidelity  here. 
Eveiy  vessel  on  the  sea  alike  full,  but  not  alike  large.     1  Cor.  iii.  8. 


iTToitine,  made,  not  "gained,"  as  in  E.V.;  not  the  same  word  as  in  verse  16.  Al/ord, 


19.  And  he  said  likewise  to  him,  Be  thou  also  over  Jive  cities. 

Be  thou.     The  Lord  kindly  reckons  to  him  as  merit  what  he  ascribed  to 

the  gift. 

Five  cities.  God  receives  nothing  from  us  however  laborious  we  mav 
be.  ^ 

Like  a  king.  He  scatters  crowns,  thrones,  and  kingdoms  to  His  servants. 

The  boundless  resources  of  Christ's  kingdom  are  hinted  at. 

A  believer's  preferment  will  be  as  if  a  poor  mechanic  were  transferred 
from  his  shopboard  to  rule  over  ten  or  five  cities. 

Both  servants  had  doubled  that  entrusted  to  them. 

Not  our  success,  but  our  constant  aim,  the  criterion. 

Hasty  judgments  so  very  common  are  here  rebuked.     Luke  xiii.  2. 

We  measure  the  fruit,  not  knowing  how  much  God  has  sown. 

Nor  what  glorious  rewards  there  are  for  fidelity  unknown  to  us. 

20.  And  another  came,  saying.  Lord,  behold,  here  is  thy  pound,  which  I  have  keyt  laid 
up  in  a  napHn  : 

Another  came.     Contrasted  with  the  two  former. 
There  are  only  two  classes  however  differing  in  degrees. 
1.  The  faithful  servants.     2.  The  unfaithful. 

This  man  cam©  forward  with  self-confidence,  characteristic  of  the  nn- 
faithful.    Matt.  vii.  22. 

NOTES. 


CHAP.  XIX.] 


ON    ST.    LUKE. 


278 


Saying.     Every  rational  creature  in  His  kingdom  tas  one  talent. 

This  man  evidently  thought  it  so  little,  as  not  worth  the  trouble  of  in- 
creasing. 

It  is  the  world-wide  excuse  of  guilty  indolence. 

Not  positive  evil  doing,  but  guilty  idleness.     He  knew  but  did  not. 

He  is  not  merely  a  timid  character,  but  slothful. 

Indolence  on  earth  will  be  surely  punished  as  crime.     Eev.  xx.  4  ;  xxii.  14. 

Burying  his  talent,  as  much  trouble  as  improving  it. 

Many  toil  harder,  endure  far  more,  to  force  their  way  to  niin,  than  would 
require  to  believe,  repent  and  be  saved. 

A  sullen  kind  of  labor,  idly  resists  the  impulses  of  the  Spirit. 

Called  by  some  "  hoarding  up  the  merit  of  Christ." 

He  that  woiild  wickedly  bury  one  talent,  would  bury  a  thousand. 

Here  is  thy  pound.     The  greatest  boasters  are  ever  the  least  doers. 

1.  It  is  fearful  to  sin.     2.  Worse  to  delight  in  it.     3.  Worse  to  defend  it. 

A  perfect  breach  with  God,  he  daringly  throws  up  his  Saviour  altogetheii 

He  had  only  hoarded  the  dry  seed,  instead  of  letting  it  bear  fniit. 

Fidelity  in  little  things,  with  God,  is  a  great  price. 

Each  one  is  prone  to  disparage  his  own  opportunities  of  usefulness. 

The  business  man  persuades  himself,  that  he  has  no  leisure. 

Wni  he  find  leisure  to  sickon,  to  die,  to  stand  in  judgment  ? 

A  man  of  fortune  speaks  of  "  virtuous  i^overty,  and  of  piety  practised  in 
a  cottage." 

The  poor  man  talks  of  his  miracles  of  goodness,  if  he  had  the  means. 

I  have  kept.     A  so-called  innocent  life,  another  word  for  buried  talent. 

•'  So  live,  that  you  will  be  ready  for  your   last  reckoning,"    said  the 
heathen  Cicero. 

Improving  the  beginnings  of  grace,  one  will  soon  grow  rich  in  faith 

The  pilot  called  to  the  helm  in  a  storm,  dare  not  slumber. 

Idleness  ever  thrusts  from  one's  self  the  gift  of  gi-ace. 

This  evil  servant  never  appropriated  God's  mercy. 

Laid.      Thus  God's  gifts  to  Christians  are  often  concealed,  to  quiet 
coi^cience. 

He  buries  his  Lord's  goods,  who  seeks  only  his  oicn  pleasure  and  honor. 

These  say  they  have  done  no  harm,  if  they  have  done  no  good. 

Sins  of  omission  wiU  receive  pimishment,  as  those  of  commission. 

Napkin.     A  handkerchief  of  any  kind. 

The  idle  servant  did  not  need  it,  for  its  proper  use. 

"  In  the  sweat  of  thy  face,  thou  shall  eat  thy  bread."     Gen.  iii  19. 

Ab  it  was  used  for  binding  the  dead,  some  make  it  here  allegorical  of  a 
sleeping  conscience,  of  a  dead  soul.  Theophylact. 


MEMORANDA, 


NOTES, 


MEMORANDA. 


274 


SUGGESTIVE    OOMMENTAKT 


[chap.  XIX. 


0  before  ei-epos.  Lachnann,  Tischendorf.  <rovSapCo,.-Sweat.cloth.  This  ig  the 
body.  Muller.  The  Latin  word  sudarium  (from  sudor)  passed  into  many  Eastern 
dialects.  Buxtorf.  The  Papacy  provides  a  <rovUp,ov  for  its  children,  and  requires  them, 
on  pam  of  damnation,  to  wrap  up  their  conscience,  as  if  it  were  a  dead  corpse  in  tha 
folds.  Wordsworth.  Of  Latin  origin,  Roman  hand-kerchief;  head-eovcr,  among  the 
Greeks,  a  napkin,  nappa,  little  wiper.  Bloomfiehl.  Kabbinical  citations  show  that  the 
Jews  used  the  napkin  or  handkerchief  for  wrapping  and  keeping  their  money  in.  Alford. 


21.  For  I  feared  tliee,  because  thou  art  an  austere  man:  thou   takest  up   that  thou 
layedst  not  doivn,  and  reapest  that  thou  didst  not  sow. 


Gen.  iii.  10. 


Feared.     Half  true,  for  an  evil  conscience  ever  convicts  us. 

An  impudent  speech  and  self-contradicting. 

With  an  honest  fear  of  a  strict  reckoning  he  could  not  have  remained 

idle. 
Our  first  parents  after  sinning  were  afraid  of  their  Father. 
This  was  the  fear  of  devils,  believing  and  trembling.     Jas.  ii.  19. 
David  was  afraid  to  bring  home  the  ark  of  the  Lord.  2  Sam.  vi.  9. 
Austere.     Every  thing  is  hard  when  running  counter  to  our  will. 
Accusing  God  of  injustice  will  not  cancel  our  sins. 
Humble  faith  conceives  of  a  God  of  justice  as  well  as  of  mercy. 
Idleness  to  palliate  its  own  shame,  murmurs  against  Divine  goodness. 
Man  becomes  wicked  evermore  through  thinking  evil  of  God. 
No  one  with  wrong  ideas  of  God  can  have  a  correct  creed. 
God's  attributes  are  the  foundation  of  all  true  theology. 
God  appears  hard  when  not  seen  by  faith  in  His  Son. 
The  murmuring  Israelites  thus  charged  God  in  the  wilderness. 
The  wicked  first  misrepresent  God,  then  excuse  themselves  from  levins 

Him. 

Satan  began  his  evil  work  by  insinuating  hard  thoughts  about  God. 

Gen.  iii.  1. 
Every  scoffing  infidel  since  has  only  echoed  his  master. 
Reapest.     This  self-seeker  separated  his  own  interests  from  that  of  hia 

Lord. 
He  promiseth  himself  no  comfort  in  improving  the  gifts  entrusted  to  him. 
He  would  tacitly  reproach  his  Lord,  for  having  given  him  too  little. 
He  would  excuse  his  own  sloth,  by  censuring  his  Lord. 
But  such  language  proves  he  thought  his  Lord  indulgent. 
If  be  gained  anything  his  master  would  reap  the  fruits. 
If  he  lost,  the  responsibility  would  be  his  own. 

NOTJES, 


CHAP.  XIX.] 


ON    ST.    LUKE. 


275 


Takest  up.     Proverbial  for  a  griping  disposition. 

Acknowledging  lie  knew  his  master  sooner  or  later  ic-ould  reap. 

But  that  His  demands,  surpass  imparted  grace  or  gifts. 

The  sluggard  folding  his  arms,  cries,  "  It  is  vain  to  try  to  satisfy  His 

strictness." 
Like   that  unfaithful  servant,  each   unrenewed  one  would   excuse   his 

rebellion. 
But  of  all  these  attempts  at  self -justification,  we  must  repent. 


ei^oPovfii)!'.  He  might  have  lost  it  by  trading.  De  Wette,  Meyer.  One  aot  an  apoB- 
tat«,  who  forgat  his  master's  love,  but  remembered  his  Inexoraljle  rigor.  Olshauien. 
Against  the  entire  sijirit  o£  the  parable.  Ooetcrzee.  autrnjpbs. — 1,  dry.  2,  sour.  Servile 
fear  only  esteemed  God  as  a  severe  master.  Quesncl.  alpets,  taking  up  and  keeping  what 
others  had  laid  down.  Wetstein.  etrireipas,  winnowing  out  of  season.  Meyer;  sowing. 
Erasmus,  Beza. 


22.  And  he  saith  unto  him,  Out  of  t'tine  own  mouth,  will  I  judge  thee,  thou  icieked  ser- 
vant. Thou  hnewest  that  I  xoas  an  austere  mail,  taking  up  that  I  laid  not  down,  and 
reapmg  that  I  did  not  sow : 

Own  mouth.      A  guilty  conscience  seeking  au  excuse,  only  deepens 

its  guilt. 
Self-love  by  nature  atheistic,  still  must  have  some  fancied  god. 
This  being  is  over  indulgent  at  one  time,  and  a  tyrant  at  another. 
"  Ye  thought  Me  altogether  like  unto  yourselves."     Psa.  1.  21. 
Confession  as  ground  of  judgment,  a  common  principle  of  justice. 
An    Amalekite    confessing    he    had    slain    Saul,    was    put    to    death. 

2  Sam.  i.  16. 
Eliphaz  to  Job — "  Thine  own  mouth  condemneth  thee."     Job  xv.  6. 
Many  plead  infirmities  and  native  tendencies. 
But  no  excuse  will  avail  there  with  the  Judge. 

"  Every  moutfl  will  be  stopped,  all  the  world  stand,"  &c.     Rom.  iii.  19. 
Judge   thee.     False  profession   ami  formality   abide  not  the   fire   of 

God's  judgment. 
"  For  the  fire  shall  tiy  every  man's  work  of  what  sort."     1  Cor.  iii.  13. 
Excuses  quieting  concience  here,  will  avail  nothing  there. 
Possessors  of  buried  talents  will  wish  their  privileges  had  been  less. 
Millions  grasping  after  wealth,  may  then  wish  they  had  been  beggars  on 

earth. 
Myriads  toiling  after  honor,  may  wish  they  never  had  any  influence. 


MEMOBANDA. 


NOTES. 


MEMORANDA. 


27G 


SUGGESTIVE    COMMENTARY 


[CUAP.  XIX. 


Wicked.     Let  no  man  undervalue  the  gifts  wliieli  God  entrusts. 
Indolence  and  impertinence  characterize  unfaithful  servants. 
He  ■who  shuns  self-denial  \d\\  condemn  his  Lord  for  hardness. 
Equally  insolent  and  cowardly  are  false  thoughts  concerning  God. 
Thou  knewest.     Those  condemned  at  the  last  day,  ■will  not  perish  for 

lack  of  knowledge. 
Om*  very  2>leas  "will  furnish  ground  to  convict  us. 
Tne  veiy  talent  he  produced  is  a  witness  to  his  falsehood. 
A  single  talent  is  much  (of  gold  £5475)  viewing  our  uuworthiness. 
Thou  surely  couldest  have  done  something  with  it. 
Austere.     This  murmuring,  the  accusation  of  a  rebellious  heart. 
God,  unlike  Pharaoh,  never  requires  bricks  without  straw. 
Our  moral  powers  are  benumbed  by  original  and  actual  sin. 
Our  depravity  alone  disables  us  from  doing  our  duty. 
He  demands  nothing  except  He  offei-s  us  grace  to  perform. 
Net  sow.     This  was  a  falsehood.  His  very  pound  was  the  seed. 
Faithless  disciples'  excuses  result  only  in  shame  and  contempt. 
Indifference  to  Christ's  Idngdom  was  disloyalty  at  heart  to  his  King. 


novrjpi. — Thou  malio:nant  servant.  Major,  ironjpd?  contemplates  evil  on  the  side  ot 
Hs  positive  malignitj- ;  its  will  and  power  to  work  mischief.  <l>av\os,  on  the  contrary, 
contemplates  evil  on  the  side  of  its  good-for-nothingness,  the  imiiossihility  of  any  true 
gain  over  coming  forth  from  it.  Trench's  Synonyms. 

Si  after  /Vc'/et,  omitted.  Tisehendorf,  Alford,  Cod.  Sinai.  We  learn  nothing  of  his 
revellings,  hut  first  of  his  sloth.  Malice,  the  feature  of  his  chai-acter  shewn  in  the 
unprovoked  slur  which,  under  pretence  of  vindicating  his  own  conduct,  he  threw  upon 
his  master.  Siirr.  oucrTJjpo;  primarily,  dry,  then  hard,  sour.  Ii'onically  spoken.  D« 
Wette,  Lange  ;  a  question  of  indignation.  Meyer. 


23.  Wliereforc  then  gavest  not  thou  my  money  into  the  bank,  that  at  my  coming  I 
might  have  required  mine  own  with  usury  ?  * 

Sank.     The  table  or  counter  at  which  oriental  money  changers  still  sit. 

Matt.  xxi.  12. 
It  is  found  as  often  in  the  street  as  in  an  office. 
Anciently  Greeks  and  others  deposited  treasures  in  their  temple.'?. 
Conquerors  in  taking  the  temples  seized  the  ivealth  of  the  nation. 
Their  treasui-es  were  under  the  double  protection  of  the  priests  and  tha 

gods. 
The  first  public  bank  was  founded  in  Venice  in  1157. 


NOTES. 


CHAP.  XIX,] 


ON  ST.  LUKE. 


277 


Id  Athens  aucl  Rome  private  bankers  lent  money  at  25  per  cent. 
Usury.     •' He  that  putteth  not  out  bis  money  to  usury."     Psa.  xv.  5. 

Ezck.  xviii.  8. 
They  were  permitted  to  take  interest  of  other   nations,   not   of  Jews. 

Deut.  xxiii.  20. 
One  of  many  dividing  lines  between  Jews  and  surrounding  tribes. 
If  we  refuse  sowing  in  time  bow  can  we  reap  in  eternity? 
If  we  hide  oiir  talent  ou  earth  how  can  we  find  it  in  heaven  ? 


Tpdne^av,  the  exchange  table.  Benfjel.  TpairefiTai?,  monpy  changers.  Qriesbach. 
A  low  table  ;  Bancus,  Latin,  hence  Bank.  This  question  of  our  Lord's  may  throw  Bome 
light  on  the  question  concerning  the  lawfulness  of  vsury.  One  of  our  Lord's  reputed 
sayings  was  yCyveirOc  Sokiijloi.  TpaTre^iVai.  Origen,  quoted  in  Wordgworth. 

Who  are  the  Tpa7re(,7Tat  ?  Stronger  characters  who  may  lead  the  more  timid  to  useful 
employment  of  gifts.  Olshausen,  Trench.  Objectionable,  not  answering  to  the  charaetei 
addressed,  he  was  not  timid,  but  false  and  slothful :— nor  to  the  facts  of  the  case; 
impossible  to  employ  the  grace  given  to  one,  through  another's  means,  without  working 
one's  self.  Had  he  been  afraid,  he  might  at  least  have  provided  that  his  lord  would  not 
have  lost  the  interest  of  his  money,  but  in  this  injustice  ho  proved  himself  not  only 
slothful,  but  wicked.  Alford. 


2-1.  And  he  said  unto  them  that  stood  by,  Take  from  him  the  pound,  and  give  it  to  him 
that  hath  ten  pounds. 

Stood  by-     Angels  who  take  an  active  part  in  the  final  judgment. 
Take.     Those  who  will  not  righteously  use  their  gifts  must  lose  them. 
A  law  which  holds  good  in  things  bodily  and  mental  as  well  as  spiritual. 
Disciples  who  were  grasping  earthly  honors  needed  this  warning. 
To  jra  in  nothing  in  spiritual  as  natural  husbandry  is  the  way  to  lose 

everj'tbing. 
Refusing  to  use  our  means  for  Christ  we  forfeit  all. 
Give  it.     Those  domg  good  find  their  si^here  ever  enlarging. 
Ten  pounds.     This  disproves  the  charge  of  the  Lord  being  severe. 
He  gives  freely  ol  His  treasures  to  those  who  have  been  faithful. 
Characteristic  of   His  reign ;    it  is  not  miraasonahle  exaction  but  free 

reward. 


TrapeoTuoriv.    Others  who  had  given  up  their  account.  Stier;  royal  guards.  Oosterzeej 
added  fo>  the  sake  of  ornament.  Kuinoel ;  angels.  Bengel, 


KOTES. 


MEBIORANDA. 


ME3IORANDA. 


278 


SUGGESTIVE    COMMENTARY 


[chap.   XIX. 


25.  (And  they  said  unto  him.  Lord,  he  hath  ten  pounds.) 


Said.     Spoken   by   standers-hy,   in    the  parable,    surprised   at   such  a 

decision. 
This  faint  remonstrance  gives  emphasis  to  the  Lord's  declaration. 
It  .indicates  the  amazement  of  all  beholding  the  reward  of  the  righteous. 
Some  have  an  envious  eye  since  Christ  has  a  boimtiful  hand. 
Ten  pounds.     Among  the  strangest  sights  to  the  sons  of  earth  is  the 

prosperity  of  the  righteous. 
IThey  are  ever  scattering  their  wealth,  yet  increasing. 
Not  said  perhaps   through  envy,  but  in  astonishment   at  the   strange 

decision. 
He  hath  ten  ]X)unds  and  ten  cities  beside. 
God's   mercy  to  redeemed  sinners   will    kindle  wonder  among    angels 

thi'ough  eternity. 


KoX  elirov.  In  parenthesis.  Lachmann,  Ewald,  Alford.  To  the  other  servantg. 
Kuinoei.  Others  refer  to  angels,  but  the  objact  of  such  a  saying  being  introduced  is  not 
yet  Batisfactorily  explained.  Stier. 


26.  Far  I  say  unto  you,  Tliat  unto  every  one  which  hath  shall  be  given;  and  from 
him  that  hath  not,  even  that  he  hath  shall  be  taken  away  from  him. 

"Wliich.  hath..     Those  who  improve  their  privileges  obtain  greater. 
He  will  mark  not  the  number  or  greatness  of  our  deeds  but  our  fidelitj'. 
Hath  not.     Those  who  are  content  with  the  idle  possessions  of  Christian 

name. 
The  barren  fig  tree  represents  also  a  ciimhcrer  of  the  ground. 
The  unprofitable  servant  is  cast  into  outer  darkness  as  an  evil  doer. 

Matt.  viii.  12. 
Taken.     Saltless  salt,  and  a  candle  giving  no  light,  are  useless. 
He  who  will  deserve  a  throne,  must  not  lose  his  crown.     Eev.  iii.  11. 


yap,  omitted  by  the  most  ancient  authorities.  Probably  inserted  from  Matt.  xxv.  29. 
Alford:  omitted.  Cod.  Siwai.  v/iiri',  omitted.  Cod.  iSinai.  dir'avroS,  omitted  by  many 
ancient  authorities.  Alford;  omitted.  Cod.  Sinai. 


NOTES, 


CH.VP.  XIZ.] 


ON    ST.    LITKE. 


279 


.  1.  22. 
John 


27.  But  those  luiiu  enemies,  which  would  not  that   I  should  rcion  over  them,  bring 
hither,  and  slay  theui  before  me. 

Mine.      Thus  niajesticaUy  in  his  own   person,   the  Lord  prououncoa 

sentence. 
Enemies.     Who  should  Lave  been  my  subjects,  but  now  enemies,  nay, 

rebels. 
"My  hand  findeth  tbemout."     Psa.  xxi.  8.    None  can  escape. 
"  Though  thou  set  thy  nest  among  tiie  stars,  yet  will  I  bring  thee  down." 

Obad.  verse  4. 
"  Let  us  break  his  bonds  asunder,  and  cast  his  cords."  d'C.     Psa.  ii.  3. 
Unbelievers  are  willing  to  be  saved  by  Christ,  but  not  ruled  by  him. 
"Would  not.     Not  to  obey,  may  be  ignorance,  would  not  was  rebellion. 
They  would  not  permit  Me  to  secure  their  salvation. 
Those  rejecting  the  Lamb  to  atone,  will  have  the  Lion  to  tear.  Psa. 
Reign.     "We  have  no  king  but  Caesar,"  points  at  the  Jews. 

xix.  15. 
To  Caesar  shall  they  go,  Caesar  shall  be  their  111111  eternal. 
Bring.     Command  given  to  the  royal  guards  or  angels. 
Sanhedrim  aiding  at  Christ's  death,  will  stand  at  His  bar. 
Annas  and  Caiajjlias  will  yet  be  brought  before  Jesus,  ouce  their  jjmon^. 
Herod,  robeless  and  crownless,  with  Pilate,  will  be  there. 
Slay  them.     Implying  degrees  of  punishment  as  of  guilt. 
Acoomplished  in  tbe  destruction  of  Jerusalem. 

History  cannot  parallel  the  slaughter  during,  and  at  Jerusalem's  capture. 
It  win  be  completely  fulfilled  in  the  Day  of  Judgment. 
Not  only  the  Lord's,  but  enemies  of  all  righteousness. 
A  testimony  of  the  "fierceness  of  the'wrath  of  theLamb."     Piev.vi.  16. 
As  the  guilt  of  the  Jews  was  greater,  so  their  punishment  was  more 

teriible. 
They  saw  Christianity  victoxious  among  the  Gentiles,  and  themselves 

taken  awa,y  as  dross. 
Those  who  reject  or  neglect  everlastinf]  salvation,  "  shall  be  pimislied 

with  everlasting  destruction."     2  Thess.  i.  9. 
After  uttering  this  solemn  sentence,  He  proceeds  to  Jerusalem  to  be 

crucified. 
Before  me.      In  His  presence.     This  was  familiar  in  Eastern  courts. 

1  Sam.  XV.  33. 
Captives  not  slain,  were  sold  into  slavery. 
American    jury  in  some  states  are   compelled   to   witness  the   verdict 

finished. 
He  who  now  intercedes  for  all  contrite  sinners,  wiU  be  silent  in  that  day. 


NOTES. 


ME3IORANBA. 


ME3IORANDA, 


280 


SL'GGESTr\T2  COMMENTARY 


[chap.  XIX. 


Those  wlio  will  not  be  mled  by  the  grace  of  Christ,  will  inevitably  be 

ruined  by  the  wrath  of  Christ. 
The  King  of  Heaven.     1.  His  origin.     2.  His  destiny.     3.  His  departure 

and  return. 
His  servants.      1.  Their  calling.      2,  Their  responsibility.      3.   Their 

recompense. 
His  enemies.    1.  Their  hatred.    2.  Their -weakness.    3  Their  punishment. 


wA^f,  equivaleiit  to  vXiov,  and  more  than  this.  For  ticeivovi  read  tovtou?,  Tischeti' 
do:f,  Alford,  Cod.  Sinai.  They  had  insultingly  c  Jled  Him  tovtov,  this  fellow.  Stier. 
Tol-s  fxr]  0eAi)<7a^Tas,  who  re/used.  A  prophetic  reference  to  the  cry, — "We  have  no  king 
bu  0  Csesar."  Wordsworth,  aydyere.  The  words  of  the  king,  not  Christ's.  Doddridge, 
SMxnoel.    After  KuTaa^a^cne,  add  awrous.  Cod.  Sinai. 


28.  IT  And  when  he  had  thus  spoken,  he  went  before,  ascending  up  to  Jerusalem. 
Went.     In  all  our  sad  journeyings,  Jesus  is  our  guide  and  forerunner. 
■^N'ith  what  alacrity  He  makes  arrangements  for  His  end  I 
Avoiding  all  His  enemies'  snares.  He  now  goes  directly  to  meet  death. 
He  suffered  death  that  He  might  gloriously  conquer  in  it. 
He  received  His  right  to  His  kingdom  on  the  cross. 
Eis  death  no  self-sought  refined  act  of  suicide  as  scoffers  charge,  knowing 

His  Father's  decree,  "  He  was  obedient  unto  death."     Phil.  ii.  8. 

Heb.  V.  8. 
Before.     Many  suppose  that  our  Lord  proceeded  on  His  way  in  advance. 
C'hrist  our  Head  and  Pattern  goes  before  us  to  the  sacrifice. 
Millions  now  share  the  fruits  of  the  cross,  but  refuse  to  trust  it. 
Amazed.     Mark  x.  32.    At  his  hasting  to  a  baptism  of  blood. 
A  mysterious  word,  thought  to  have  been  added  by  Peter. 
He  was  greatly  "straitened  until  it  should  be  accomplished."      Isokd 

xii.  50. 
This   festal  procession  from  Jericho,  halted  on  the  Mount  of  Olivea 

•  during  th-  Sabbath. 
Bound  in  S25irit,  He  knew  full  well  what  awaited  Him. 
Jiloving  the  day  following,  the  procession  was  increased  by  His  followers 

from  Jerusalem. 
Ascending'.     Disciples,  willing  to  join  in  the  celebration,  but  not  in 

the  sacrifice. 
When  Eeligion  leads  in  fashion  the  Church  is  thronged. 
fa  times  of  persecution  few  join  her  solemn  feasta. 


NOTES, 


CHAP.  XIX.] 


ON   ST.    LUKE. 


231 


Jerusalem.     A  mysterious  glory  bangs  over  its  situation,  history  and 

religious  position. 
His  friends  were  waiting  to  see  Him  come  forth  in  the  fulness  of  His 

glory. 
His  enemies  hoped  to  expose  Him,  as  the  false  Messiah. 


fTTopeufTo.  Not  immediately  after  saying  these  things,  unless  they  were  said  ip.  the 
morning,  on  His  departure.  Alford.  We  can  trace  our  Lord  from  hour  to  hour,  almost 
to  His  death.  He  came  to  Bethany  six  days*efore  the  Passover,  John  xii.  1.  He  spent 
either  Friday  or  Saturday  there.  At  the  close  of  weekly  worship,  Mary  anointed  Him. 
His  entry  into  Jerusalem  took  place  on  Sunday.  John  xii.  12.  Oosterzee. 


29.  And  it  came  to  pass,  wli^n  he  was  come  nigh  to  Bethphage  and  Bethany,  at  ths 
mount  called  the  mount  of  Olives,  he  sent  two  of  his  disciples, 

Bethphage.     Heb.     Fiij   plantation.    No  vestige  of  it  can  be  found. 

Doubtless  a  very  small  village,  its  location  being  unlinown. 

Tradition  locates  it  half-way  between  Bethany  and  the  Mount  of  Olives. 

The  entire  distance  of  two  miles  is  a  rocliy  barren  gorge. 

Bethany.      Luke  xxiv.    50,     Heb.     Iloiise  of  dates,  two  miles  from 

Jerusalem. 
A  village  on  the  eastern  slope  of  the  Mount  of  Olives. 
A  mile  from  the  western  summit  overlooking  Jerusalem. 
On  the  first  day  of  the  week,  Jesus  arrived  at  Bethany. 
This  was  the  last  week  of  His  great  work  before  His  crucifixion. 
Here  He  raised  Lazarus,   feasted    at    the    house   of  Simon  the  leper, 

anointed  by  Miry.     John  xi.  43 ;  Matt.  xxvi.  6. 
His  nightly  visiting  place  for  a  week  preceding  His  death. 
In  the  circle  of  Martha  and  Mary,  we  view  Him  in  domestic  life. 
Near  by,  in  the  act  of  blessing  His  disciples.  He  ascended  to  His  throne. 

Acts  i.  9. 
The  place  is  surrounded  with  olives,  pomegranates,  almonds,  oaks,  caroba, 

scarcely  worth  the  name  of  trees. 
Now  El  Azariych — from  Lazarus,  a  ruinous,  wretched  village  of  some 

twenty  families. 
A  square  tower,  a  vault  excavated  in  the  limestone  rock,  twenty-six  stcpa 

deep,  called  Lazarus'  tomb. 
The    evening  before,   many  Jews  went  to  Bethany  to  see   Jesus   ami 

Lazarus. 


MEMORANDA. 


NOTES. 


ME3IORANDA. 


282 


SUGGESTU'E    COMHENTAEY 


[chap.  XIX. 


Olives.     Jlount  of.     Lwke  xix.  37.     See  Notes. 

Sent.     Final  bcenes  were  divinely  arranged  and  carried  out  ■witb  care. 

His  solemn  entry  pointed  Him  out  as  the  "  passover"  lamb.     1  Cor,  y.  ?. 

He  held  Himself  as  set  apart  for  the  sacrifice.     Heb.  x.  7. 

Two.     It  is  generally  believed  they  were  Peter  and  John. 


Brj9(!!)ay7) .  "  Betltphage,"  a  house  of  unripe  figs.  Lightfoot,  A  Bmall  village 
belonging  to  the  pviests,  on  Mount  Olivet.  Bede.  Probably  east  of  Bsthany.  Eobinson  ; 
north  of  Bethany.  0!i>  ;  in  sight  of  Jenisalem.  Hug;  a  district.  Liiihtfoot ;  south  of 
the  Mount  of  Offence.  Licktenstein,  Ellicott ;  nearer  to  Jerusalem.  Wieselcr ;  a  village. 
Eusebius;  between  Bethany  and  Jerusalem.  Calniet ;  between  Bethany  and  the  Dead 
Sea.  Jrrovie,  Oririrn,  Itrland.  The  Lord  arrived  at  Bethany  on  Friday;  entry  into 
Jerusalem  on  Sunday.  Licktenstein,  Stier,  Eobinson,  Wieseler,  Meyer.  avTov,  omitted. 
Tischendorf,  Alford,  Cod.  Sinai. 


30.  Saying,  Go  ye  into  the  village  over  against  you  ;  in  the  which  at  your  entering  ye 
ihallfind  a  colt  tied,  whereon  yet  luver  man  sat :  loose  him,  and  bring  him  hither. 

Go  ye.     With  alacrity  the  Lord  makes  arrangements  for  His  end. 
Jesus  having  often  avoided  or  divinely  defeated  the  snares  of  His  enemies, 

now  goes  directly  to  the  death  which  He  had  long  predicted. 
Shall  find.     His  knowledge  boundless,  reached  even  thoughts.     Matt. 

xii.  25  ;  John  ii.  25. 
From  the  beginning  He  knew  His  betrayer.     John  vi.  64  ;  Eom.  ix.  5. 
No   darkness    can  ever   conceal   workers  of  iniquity.     Job.  xxxiv.   22 ; 

Eom.  ii.  16. 
Colt.     Eastern  asses  noted  for  speed,  uutameablencss  and  beaut)'. 
No  better  description  of  them  can  be  foiucid  than  in  Job  xxxix.  5.,  (fee. 
On  them  princes  entered  their  capital.     Judges,  v.  10 ;  1  King.  xxii.  34. 
Used  also  as  a  beast  of  burden,  and  for  ploughing,  riding,  and  draught. 
The  wild  ass  of  Asia,  among  the  fleetest  of  the  dwellers  in  the  wilderness. 

Jer.  ii.  24. 
In  God's  service,  unclean  becomes  clean,  vile, .becomes  honorable. 
The  horse  in  Scripture  isgeuerally  the  iiYir-Zioj-At'.     Jer.  viii.  6  ;  Zee.  x.  3. 
Messiah,  thus  mounted,  represents  the  "  King  of  Peace."     Zecb.  ix.  0. 
Jesus,  King  of  Israel,  gives  the  answer  to  many  questions. 
In  the  meekness  of  majesty.  He  ignores  external  grandeur. 
Tied.     Typifies  as  some  suppose  the  binding  of  nations  by  Satan. 
Minutest    particulars    impressed    by    the  Holy  Spirit  in  the  Apostles' 

memory. 


NOTES. 


CHAP.  x;::.l 


ON    ST.    LU.KS. 


283 


Never  sat.     Beasts  unused  were  better  for    the   sacrifice. 

Greeks  andEomans  owe  to  revelation  ivll  the  interest  of  their  altar. 

liOOSe.     The  jirophet  of  Galilee  bids  the  dumb  brute  to  be  loosened. 

The  same  word  of  Divine  power  strikes  off  the  fetters  of  sin. 

Jesus,  a  king,  at  whose  disposal  all  things  stand. 

For  Himself  and  servants,  no  provision  is  laid  up  beforehand. 

In   Christ,  saints  live   "  as  having  nothing,  yet  possessing  all  things." 

2  Cor.  vi.  10. 
Hither.     Christ  has  a  prior  title  to  all  our  estates. 
At  His  call,  we  must  surrender  goods,  friends,  our  own  souls. 
No  tie  can  bind  on  earth,  when  the  Lord  is  pleased  to  unloose. 


For  eWiav,  Cod,.  Sinai,  has  Keyuiv.  iriaKov.  Luke  does  not  mention  tlio  prophecy 
from  Zech.  ix.  9.  History  gives  no  instance  of  a  king  riding  on  an  ass.  Stier.  He 
forgets  Darius,  in  a  battle  with  the  Scjthians,  rode  on  an  ass.  Persian  kings  would  not 
mount,  but  were  lifted  on  their  asses.  Bengel.  eKaflt<re.  New  period,  new  prince,  new 
animal.  Lange.  New  grave,  new  milch-kine,  new  cart,  1  Sam.  vi.  7.  Lewis.  The  ashe.s  of 
the  heifer,  sprinkling  the  unclean  one,  never  under  the  yoke. 

itmKov.  a  type  oi  the  Gentiles.  Brentiits,  Luthardt.  Untamed  heathenism.  Justin 
Martyr.  As  yet  wild,  younger,  and  untamed  in  the  faith.  In  prophetic  symbolism,  the 
ass  signifies  peace,  the  horse,  war.  Lange.  Luke  makes  no  allusiou  to  Zech.  ix.  9,  as  ho 
wrote  to  the  GentOes,  who  knew  not  the  pi-ophecy.  Major.  The  evangelist  accoramodotas 
the  record  to  the  prophecy.  Wakefield.  Intacta  totidem  cervice  juvencas.  Gear,  iv 
Currus  et  intactas  boves.  Horace,  Epod.  ix.  Owners  the  secret  friends  of  the  Lord. 
Oosterzee.  Divinely  made  willing  to  lose  their  goods.  Alexander.  Matt,  speaks  of  an 
asn  and  a  foal,  while  Mark  and  Luke  say  nothing  of  the  ass  ;  when  both  may  be  conceived 
there  is  no  ViLrianGe,  though  one  rel-ate  one  thing,  and  another  another;  much  less  where 
one  relates  one  thing,  another  both.  Augustine.  ko.I  before  A.u'(rai/TC5.  Tischendorf, 
Alford. 


81.  And  if  any  man  ask  you,   Why  do  you  louse  him  ?  thus  shall  ye  say  unto  him, 
Because  the  Lord  hath  need  oj  him. 

Thus  say.     "When  the  Lord  has  a  work  for  our  tongue,  words  will  not 

be  wanting. 
Jjord.     As  a  divine  name  equivalent  to  Jehovah. 
The  owner  a  disciple,  would  understand  the  title  in  this  sense. 
If  a  mere  stranger,  his  consent  was  secured  by  divine  influence. 
The  Lord's  methods  of  reaching  the  wards  of  the  heart  are  secret. 
ThoTC  is  no  evidence  whatever  of  a  previous  anangement. 


NOTES. 


MEMORANDA. 


ME3IOBANDA. 


284 


SUGGESTIVE    COMMENTARY 


[criAP.  XIX, 


No  one  can  resist  Gol  calling  for  what  is  His  ovm. 

Oiir  Lord's  foreknowledge  of  the  incidents,  evidently  superhuman, 

•'  The."'  dcsiuniites  Clirist  the  proprietor  of  all  things. 

•'  Every  beast  of  the  forest  is  Mine,  and  the  cattle  upon  a  thousand  hills." 

I'sa.  1.  10. 
Needs.      Strange  words.  He  mysteriously  held  the  keys  of  the  humaa 

heart. 
A  parallel  1  Sam.  x.  2-7,  but  Samuel  speaks  as  God's  servant. 
How  easily  can  almighty  grace  turn  a  nation  as  a  river !     Psa.  cvii.  33. 


ovTcu,  omitted  by  many  ancient  authorities.  Alford;    omitted.  Cod,  Sinai.     After 
Kvere  add  avTov.  Cod.  Sinai, 


32.  And  they  that  were  scut  went  their  way,  and  found  even  as  he  had  said  unto  them, 

Found.      Some  think  this  to  have  been  chance,  but  there  is  no  such 

divinity  in  God's  empire,    and  no   such    word    in    the    Christian's 

Yoe;ti  ulary. 
No  one  evor  disappointed  in  obeying  the  Lord's  commands. 
Uncertainty  hangs  on  all  things,  but  the  promises  of  God. 
They  that  go  on  Christ's  errands,  are  sure  to  succeed.     Isa.  Iv.  11. 
Went  their  way.     Their  obedience  was  a  severe  test  of  their  faith. 
So  likewise  should  we  set  about  even  the  lowest  works  with  greatest  zeal 

ai;dlove,  knowing  that  whatever  is  done  for  Christ  is  not  slight,  but 

meet  for  the  kingdom  of  God.  Basil. 


33.  And  as  they  were  loosing  the  colt,  the  owners  thereof  said  unto  them,  Wliy  loose  y« 

the  colt  ? 

liOOsing^.     Publicly  and  without  addressing  any  one. 

There  was  no  resistance  on  the  part  of  the  beast  or  its  owners. 

Thus  easily  doth  Christ  subdue  the  rebellious  wills  of  men. 

He  came  to  open  the  jDrison  doors  of  them  that  Avere  bound.     Isa.  Ixi.  1. 

Loose  ?    Is  a  demand  by  what  authority  they  did  so. 


TTwAoi'.    God,  to  prevent  iateroourse  with  heathen,  discouraged  the  nse  of  horseg  aad 
Ohariots.    "  The  liing  shall  not  multiply  horses  to  himself,"  Deut.  xvii.  IG.  Joshua  was  to 


NOTES. 


CHAP.  XIX.] 


OX   ST.    LUEE. 


285 


hongh  the  horses,  and  hnrn  the  chariots,  Josh.  xi.  6.  "Woo  to  them  that  stay  on 
horses,  and  trust  in  chariots.  Ashur  shall  not  save  us,  wo  will  not  ride  upon  horses," 
Hosea  xiv.  3.  David  directed  Solomon,  on  his  coronation-day,  to  ride  upon  an  ass. 
Abraham,  Moses,  and  Jair's  thirty  sons  rode  upon  asses.  Gen.  xxii.  3;  Ex.  iv.  20;  Judges 
X.4- 


oi  Kvpioi,    Mark  says  only  rivh  tS>v  ia-r/jKOTiov  (xi.  5). 
eomposition  of  Luke's  gospel.  Wordsworth. 


Thia  is  a  mark  of  the  lator 


84.    And  they  said,  The  Lord  hath  need  of  him. 

Need  of   him.      The   owner  is   honored  in    answering   the   call   of 

Providence. 
Christians  should  freely  give  their  substance  when  required   by  Sim. 

Acts  iv.  34. 
The  Lord  hath  need  of  each,  heart,  treasui-es,  influence. 


tlirov.    In  the  words  they  had  been  commanded  to  use.  Bengel.  'O  Eupios,  supposes 
Ui  acquaintance  with  the  owners.  Lange. 


85.  And  they  brought  him  to  Jesus :  and  they  cast  their  garments  upon  the  colt,  and 
they  set  Jestis  thereon. 

Brought.     The  unresisting  owner  obeys  the  in-esistible  impulse. 
Branches  of  palm  trees  were  cut  down  and  strewed  in  the  way.     Matt. 

xxi.  8  ;  John  xii.  13. 
Garments.    Luke  vi.  29.     The  usual  tokens  of  honor  offered  to  Eastern 

kings. 
Romans  thus  honored  Cato,  Commodus,  and  Maximus. 
♦'  They  took  every  man  his  garment,  and  blew  the  trumpet."     2   Kings 

ix.  13. 
Many  willing  to  attend  Christ  at  other  people's  expense. 
But  these  gave  their  garments  for  His  trappings. 
He  prefers  the  heart  to  the  costliest  sacrifices.     Mie.  vi.  7. 
"Eend  your  heart,  not  your  garments,"  &c.     Joel  ii.  13. 
Colt.     The  ass,  according  to  ancient  and  oriental  customs. 
Our  Lord  might  have  called  for  cherubim  or  flaming  wings  to  bear  Him. 
But  He  is  meek  and  lowly,  for  the  sake  of  the  wearj'  and  heavy  laden. 


H^OTES. 


MEMORANT>A. 


ME3IORANDA. 


286 


SUGGESTIVE   COMMENTARY 


[chap.  xrs. 


Set  Jestis  tliereon.     Tliat  is  on  the  garments,  for  his  comfort,  anil 

acknowledging  Him  as  King. 
S^Tnbolical  of  His  rule  over  men's  souls,  guiding  the  footsteps  of  the  mind, 

bridling  the  wantonness  of  the  heart,  His  word  is  a  rein  and  a  goad. 

Ambrose. 


en-e/3i/3o<rav.  Eeferring  to  the  clothes.  TkeopUylact,  Seza.  ChristiaBS  derided  as 
Asinarii.  TertuUian.  Mocking  Jews  asli — Did  Jesus  Christ,  a  God,  ride  on  an  unclean 
animal  ?  Scpp.  Sinoe  the  Eternal  Word  was  made  flesh,  there  is  nothing  common  or 
nnclean. 

vnep  ra  i/xdria,  intentionally  carries  out  the  prophecy,  causing  Him  to  ride  hoth 
animals.  Strauss.  He  rode  both  alternately.  Fritzsche.  He  rode  upon  the  foal,  and  the 
mother  followed.  AlJ'ord.  When  Mordecai  was  led  forth,  the  streets  were  covered  with 
myrtle,  the  porches  with  purple.  Comjiare  1  Mac.  xiii.  51,  and  '2  Mac.  x.  7.  He  rode  on 
an  ass  in  His  first  advent;  in  His  second  He  will  appear  on  a  white  horse.  L.H.VJ). 


86.  And  as  he  went,  they  spread  their  clothes  in  the  way. 

As  He  went.     Over  the  Mount  of  Olives,  the  only  way  whence  the 

temple  could  be  seen. 
Our  Lord's  last  entry  into  Jerusalem  was  'public. 
Eejoicing  of  the  multitude  at  this  triumph  contrasts  with  his  previous 

seclusion. 
He  would  draw  the  eye  of  the  entire  nation  upon  himself. 
The  Lamb  of  God  is  about  to  be  slain  as  a  gin-offering. 
"Whatever  men  may  think  of  the  sacrifice,  they  cannot  deny  the  fact  of 

His  death. 
Jesus  comes  iDublicly  to  the  city ;  it  was  a  day  of  decision. 
Prepared  for  with  sacred  foresight ;  longed  for  with  fervent  desire. 
Adorned  with  the  richest  miracles  and  a  festal  revelation. 
Spread.     Clytemnestra  spread  garments  before  Agamemnon. 
Ahasuerus  stripped  himself  of  his  royal  apparel  for  Mordecai.  Esth.  vi.  10. 
Jonathan  stripped  himself  of  his  garment  for  his  friend.     1  Sam.  xviii.  4. 
Jesus  Christ  divests  Himself  of  His  Divine  robe,  to  clothe  us  sinners. 
Similar  respect  is  now  shewn  to  men  of  rank  in  Hindostan. 
Clothes.     They    divested    themselves    of  their  raiment  to  honor  tho 

Messiah. 
Thus  we  must  divest  ourselves  of  all  garments  of  self-righteousness. 
Thus  martyrs  laid  down  life  itself  to  place  the  crown  upon  Christ. 


NOTES. 


CHAP.  XIX. J 


ON   ST.   LUKE, 


287 


Note  three  degrees  of  loyalty  to  Christ.  1,  some  slioutecl  Ilosannas.  2, 
Bonie  cut  down  branches  of  trees  and  strewed  them  in  His  way,  3, 
some  stripped  off  their  garments  and  spread  them  in  His  way. 


87.  And  when  he  was  come  nitfh,  even  now  at  the  descent  of  the  mount  of  Olives,  the 
whole  multitude  of  the  disciples  began  to  rejoice  and  praise  Ood  with  a  loud  voice  for  all 
th«  mighty  works  that  they  had  seen : 

Come  nigh.     His  public  entrance  prepared  with  divine  foresight. 

Mount  of  Olives,     Gebel  et  Ter,  200  feet  higher  than  Jerusalem. 

West  is  bounded  by  vaJley  of  Jehoshaphat  and  Kedron. 

The  road  winds  round  southerly  to  Bethany  and  Jericho. 

Under  strata,  red  marble  filled  with  white  veins. 

Of  this  marble  the  three  Temples  were  mainly  built. 

Olive  trees,  reduced  to  a  few  ancient  ones  at  present. 

Two  are  said  to  have  paid  tax  for  1000  years. 

"West  side  is  full  of  tombs  cut  out  of  the  rocks. 

Of  these  the  vwnolith  (Absalom's  tomb),  is  by  far  the  largest. 

Gethsemane  lies  at  its  feet  west,  Bethany  invisible  is  on  the  eastern 
slope. 

A  ridge  narrow  and  rapidly  sloping  on  each  side,  extends  two  miles  in 
length  to  the  village  of  Bethany. 

From  the  eastern  end  our  Lord  ascended  to  heaven.     Acts.  i.  12. 

On  this  Mount  three  days  before  His  death,  He  wept  over  the  city. 
Matt,  xxiii.  87. 

His  future  judgments  are  connected  with  the  Mount  of  Olives.  Zoch.  xiv.  4. 

It  is  700  feet  high,  and  separated  from  Jenisalem  by  the  valley  of 
Jehoshaphat  and  the  brook  Kedron. 

David  and  Coiirt  exiled  ascended  in  tears  and  bare  foot.     2  Sam.  xv.  30, 

The  view  from  the  Mount  of  Olives,  of  Jerusalem,  1.  Site  of  Temple. 
2.  Gethsemane.  3.  B-thlehem.  4.  Heights  of  Bethel.  5.  Sepulchre 
of  kings.  6.  Cedron,  7,  Vale  of  Jehoshaphat.  8.  Mount  of 
Offence.  9.  Mountains  of  Moab.  10.  Dead  Sea.  11.  River  of  Jordan, 
1'2,  Valley  of  Jericho.  13.  Mount  Zion  or  city  of  David.  14.  Jerusalem 
with  its  walls  and  its  thousand  domes. 

Nothing  on  earth  can  equal  it  for  beauty  or  depth  of  interest, 

Lebahon,  Tabor,  Ararat,  have  not  a  tithe  of  the  interest, 
Tliough  Mount  of  Olives  is  a  mere  hill,  compared  with  them. 
Multitudes.     The  welcome  immense  in  its  reach  and  volume. 
Unconscious  response  of  earth  to  the  angel-song.     Luke  ii,  13. 
A  mysterious  impulse  from  above,  swept  over  the  mass, 

:^OTES. 


3IE3IORANDA. 


MEMORANDA. 


288 


SUGGESTI^•E    COMJIENTABY 


[chap.   XIX. 


For  once,  a  visible,  audible,  glad  welcome  to  His  own  city. 

Disciples.      All  who  followed  Christ  either  drawn  by  bis  miracles  or 

charms  of  His  teaching. 
Our  Saviour  had  at  h^ast  500  converts.     1  Cor.  xv.  6, 
Rejoice.     Hearts  swollen  with  adoring  wonder,  gratitude  and  love. 
With  the  festive  offerings  of  our  substance  let  us  also  greet  Him. 
Jerusalem  once  more  excited  by  the  expected  Messiah.     Matt.  ii.  3. 
Loud  voice.     They  were  doubtlessly  seized  by  a  sacred  inspiration. 
His  hour  of  triumph,  was  one  also  of  the  deepest  compassion. 
Praise.     Christ's  triumph  over  the  curse,  the  theme  oi  their  song. 
Creation  unites  in  honoring  its  King  though  in  exile. 

1.  Inanimate  nature ;  stones,  verse  40.    2.  Brutes,  verse  30.  3.  Kesponsible 

immortal  beings,  the  righteous  and  wicked.     4.  Angels  join  also. 
Mighty  works.     Gr.  miracles,  over  diseases,  blindness,  storms,  death 

and  hell. 
A.t  their  accession  kings,  1,  ennobled  favourites. — Christ  saved  sinners, 

2.  They  remitted  crimes  and  opened  prisons.     Christ  pardoned,  &c. 

3.  They  bestowed  medals.     Christ  scattered  health,  speech,  sight,  &c. 
The  crowning  series  of  unparalleled  wonders  pressed  upon  them. 
Bartimcens  from  Jericho,  may  himself  have  been  present. 

The  home  of  Lazarus,  as  well  as  his  empty  gi-ave,  just  in  eight. 
The  name  of  Lazarus  was  doubtless  on  every  tongue.     John  xii.  17. 
The  memoiy  of  these  splendid  miracles  fresh  in  all  minds. 
Alas  !  soon  to  be  forgotten  in  the  cry  "  Crucify,  Crucify  Him. 


icaTa/3ao-et.  His  course  swept  round  the  southern  swell  of  the  Mount  of  Olivea, 
Stanley,  ElHcott.    Jews  led  a  red  cow  yearly  to  be  sacrificed  there.  Maimonides. 

/xaSrirwv.  Roused  by  His  miracles.  Bosenmuller.  The  multitude  who  followed 
Christ.  Kuinoel. 


88.  Sayinr),  Blessed  he  tlie  King  that  comcth  in  the  name  of  the  Lord  :  peace  inheaven, 
and  glory  in  the  highest. 

Blessed      "  TeU  ye  the  daughter  of  Zion,  behold  thy  king  cometh." 

Zech.  ix.  9. 
Expressly  acknowledges  Jesus,  Messiah-King.     Tsa.  cxviij.  25. 
Saying.     The  Jews  coming  from  Jerusalem  formed  the  Jirst  chonu. 
The  people  who  met  them  (John  xii.  18,)  formed  the  response. 

NOTES. 


OHAP.  XIX.] 


ON    ST.    LUKE. 


289 


Xing'  that  cometh.     In  aD,  men  could  carnally  see  of  Jesus,  there 

was  nothing  royal. 
Multitudes  had  entered  the  city  in  the  same  way  unnoticed. 
They  were  doubtless  inspired  of  God  thus  to  honor  His  Son. 
And  to  fulfil  ancient  prophecy,  for  not  a  word  shall  fail.     Zech.  ix  9. 
Our  King  is  ever  coming,  His  best  throne  a  believing  heart. 
Only  two   dwelling  places   attributed  to  Jehovah,  heaven  and  contrite 

hearts.     Isa.  )vii.  15. 
"When  glorified,  His  disciples  remembered  these  things.     John  xii.  16. 
"Prayer  shall  bo  made  for  Him,  and  daily  shall  he  be  praised."  Ps.  Ixxii.  15. 
This  entrance  was  not  unintentional,  or  merely  to  fulfil  the  prophecy. 
Its  emphasis  is  deeply  founded  on  the  whole  ordering  of  His  life. 
This  entry,  a  type  of  His  taking  possession  of  another  Kingdom.     John 

xii.  16. 
King.     Christ  is  not  called  king  as  one  who  exacts  tribute  or  crusheij 

His  enemies. 
But  because  He  rules  men's  minds,  and  brings  them  believing,  hopinj^, 

loving,  into  the  kingdom  of  heaven. 
He  was  willing  to  be  king  of  Israel,  to  show  His  compassion,  not  \t 

increase  His  power. 
Having  appeared  in  flesh,  the  Redeemer  of  the  world,  heaven  and  ea.-fn 

chant  His  praises. 
Peace.     God  through  the  presence  of  His  Son,  desires  peace  with  Israel. 
Their  belief,  the  Messiah's  reign  to  be  one  of  universal  peace. 
He  was  the  King  of  Peace  in  the  city  of  peace — Jerusalem,  i.e.  vision  of 

peace. 
Peace  of  heart  with  God,  or  fellowship  with  men.     Luke  ii.  14. 
In  heaven.      The  palm-entry  of  Christ,  a  type  of  His  entrance  int.f 

heaven.     Psa.  xxiv.  8. 
At  His  birth  angels  sang — "Peace  on  earth."     Luke  ii.  14. 
This  earthly  but  inspired  throng  sang — "  Peace  in  heaven." 
The  ancient  warfare,  wherein  we  were  at  enmity  against  God,  has  ceased 
The  fact  that  God  visibly  walks  in  the  land  of  His  enemies  shows  that 

He  is  at  peace  with  men.  Thcophylact. 
Glory.     Light  or  fire  a  chosen  emblem  of  Deity.     Luke.  xii.  49. 
The  multitude  recognized  God's  glory  in  the  advent. 
The  redeemed  ascribe  the  glory  of  their  salvation  to  Him  alone. 
"  Unto  Him  that  loved  us,   and  washed  us  from  our  sins  in  His  owK 

blood."     Eev.  i.  5. 
Highest.     Luke.  ii.  14.     1,   in  the  highest  strain.     2,  by  the  highoet 

angers.    3,  in  tlic  lagheBt  heavens. 


NOTES, 


MEMORANDA. 


MEMORANDA. 


290 


STJGGESTI\^    COMMENTARy 


[chap.  XIX, 


TL  9  Lord  Himself  introfluced  fegtalbj  as  their  Messiah. 

Hosanna.     Matt,  xxi  9.  Ilosanna^s  eehoes  given  back  by  the  walls  of 

the  temple. 
Translated  signifies  "  Save  now  we   beseech  thee,"    referring  to   Psa. 

cxviii.  25-26. 
It  was  a  prayer  to  Christ  as  Jehovah,  by  the  people,  to  sav-e  them. 
Triumphant  exiiltatiou  and  praises,  as  "  God  save  the  king." 
Pr  )bably  they  understood  not  many  of  them,  the  deep   significance  of 

what  they  said. 
Doubtless  some  of  them  a  few  days  after  joined  to  swell  the  cry  "  Crucify 

Him." 
Tiiis  palm-entry  of  Christ  a  type  of  His  universal  triumph. 
Clirist  wlU  be  received,    1,  with  heart  devotion.     2,  grateful  reverence. 

3,  festive  offerings. 
Hosanna,  the  echo  of  the  angels'  songs,  (Luke  ii.)   in  the  hearts  of  men. 
1.  Echo  of  many  O.T.  Psalms.      2.  Beginning  of  the  songs  of  the  N.T. 

3.  Prophecy  of  the  perfect  praises  in  heaven, 
a  is  royal  dignity.     1.  King  of  a   spiritual  empire.     2.  The  promised 

Messiah.     3.  Conqueror  of  the  world. 
No  neutraUty,  enthusiasm  on  the  one  hand,  hatred  on  the  other. 


'na-avva,  "  Save  we  pray  thee;"  used  by  the  priest,  when  victims  were  offered  in 
Of.crifice.  Isidore.     Name  given  to  the  branches  used  at  Feast  of  Tabernacles.  Beiujcl. 

eiprivri  evovpaviZ.  Angels  looked  on  sinful  men  with  displeasure.  Christ's  atone- 
ment reconciled ;  thus  making  peace.  Fausset,  Bengel.  Felicitas  in  coelo  parata  est, 
liiiinoel.  ii/<c'crToi;,  plural,  and  in  Matt,  xxi  9.  In  the  highest  regions.  Lanue.  Muy 
,^lory,  be  confirmed  by  God  in  heaven.  Beza.  May  it  be  cried  by  angels  in  heaven. 
Fritzache.    May  it  come  down  from  heaven.  Meyer, 


39.  And  some  of  the  Pharisees  from  among  the  multitude  said  unto  him,  Master, 
rehiike  thy  disciples. 

Pharisees.     Luke  v.  30,  &  vi.  2.     Ever  present  spies,  were  grievously 

offended. 
Rebvike.     They  would  make  Him  responsible  for  all  His  friends  did. 
Ytt  despised  the  people  as  cursed,  not  knowing  the  law.     John  vii.  49. 
Tl'G  praise  of  God  is  annoying  to  the  cars  of  worldlings. 
But  delightful  sounds,  well  merited  honors,  to  angels. 
Pharisees  intimate  sedition  might  disturb  the  public  peace. 


NOTES. 


CHAP.   XIX.] 


ON    ST.  LUKE, 


291 


Christ  fulfilling  prophecy  deepens  tlieir  malice. 

They  audaciously  require  Him  not  to  permit  such  improprieties. 

They  did  not  venture  themselves  to  silence  the  multitude. 

With  scornful  bitterness,  they  implied  "  Take  heed  to  thyself." 

They  thought  the  multitude  treated  Jesus  as  the  Messiah. 

Receiving  homage,  was  the  same  as  claiming  the  MessiahshiiJ. 

He  came  to  His  chosen  city,  Jerusalem,  for  their  Hosannas. 

How  desperate  must  human  depravity  be,  when  the  King  of  Peace  in 

every  age,  raises  such  opposition  ! 
1,  He  accepts  the  praises  of  the  humble.    2,  despises  the  contempt  of 

the  proud.     3,  and  punishes  the  guilt  of  His  foes. 


Tives  Tuv  iapicraiiav.  Whatever  is  not  common,  and  of  daily  occurrence,  Beems 
excessive  to  conceited  and  vain  hypocney;  but  God's  power  cannot  be  checked.  i}e;i3ei. 
fia6>)Tats.  All  the  followera  of  Clii'ist.  Euinoel :  those  following,  admiring  the  miracle^. 
Bosenmuller. 


40.  And  he  answered  and  said  unto  them,  I  tell  you  that,  if  these  should  hold  their 
peace,  t)i,e  stones  would  immcdiat':ly  cry  out. 

I  tell  you.     It  is  nevertheless  the  truth,  though  so  hateful  to  you. 

It  was  decreed  for  the  sake  of  those  very  blind  Pharisees. 

Those  who  ought  to  be  forward  in  praising  Christ,  are  silent. 

God  raises  up  despised  ones,  to  do  the  blessed  work. 

Let  not  infidels,  formalists,  or  Pharisees,  awe  us  into  silence. 

We  having  no  heart  now  to  praise  Him,  would  have  been  sullenly  silent 

then. 
He,  whom  Pharisees  insulted  then,  is  now  crowned  with  many  crovms. 

Eev.  xix.  12. 
Some  under  pretence  oi  prudence,  censure  such  out-spoken  loyalty. 
"  On  such  a  theme  'tis  impious  to  be  calm, 
"  Passion  is  reason,  transport  temper  here."     Young. 
Stones.     Dumb  nature  at  His  death  spake,  when  men  were  silent. 
The  sun  withdrew  his  beams,  and  the  tombs  opened  their  mouths. 
The  veil  shrunk  from  its  duty,  and  the  earth  trembled. 
Greek  and  Hebrew  poets  make  stones  cry,  when  guilt  was   concealed. 

H  ,b.  ii.  11. 
He  made  the  stars  fight  against  Sisera  and  his  host.     Josh.  x.  11. 
He  made  the  v^aters,  the  tomb  of  Pliaraoh,  and  his  Memphian  chivalry. 
He  made  hailstones  proclaim  His  just  vengeance.    Psa.  xviii.  12. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


292 


SUGGESTIVE    COMMENTAEY 


[chap.  XIX. 


It  bints,  Jerusalem  destroyed,  would  be  cbanged  into  a  Babylon ;   foretells 

Babylon's  doom. 
Wbile  on  tbe  cross,  tbe  disciples  were  sinking  into  a  profound  silence. 

Tbe  rending  rocks  and  quaking  eartb  praised  tbe  Lord. 
His  friends  silent  tbrougb  fear,  wbile  stones  and  rocks  cried  out. 
Cry.     Up  to  tbe  present  our  Lord  bad  discouraged  outward  bonors. 
But  now  His  praises  would  bave  been  wrung  from  tbe  stones 
Noitber  eartb  nor  bell  can  resist  tbe  advancing  kingdom  of  Jesus. 
Testimony  of  tbe  stones,  increases  continually  in  value. 
He  converts  stony  bearts,  into  loving  faitbful  cbildren. 
The   stones  would    speak   of    tbe  great  question,  between  Him  and 

Jerusalem. 
He  foretells  tbe  mysterious  pangs,  wbicb  soon  afterwards   sbook  tbe 

world. 


avTois,  omitted.  Tlschendorf,  Alford,  Cod.  Sinai,  ol  kiSoi  K^Kpaiovrai.  Whatety 
re;uarks,  "The  highest  degree  of  energy  is  produced  by  Bueh  metaphors  as  attribute  Ufa 
an  1  action  to  things  inanimate."  Messiah's  kingdom  must  prosper.  Grotius.  Said  of 
hat  Which  cannot  be  concealed.  Drusius,  Wetstetn.  K.Kpa^ovrm.-It  must  so  be.  Lach- 
mann.  More  clamabunt.  Erasnuis.  Kpi^ov<Tiu.  GrUsbach,  Scholz,  Tischendorf,  Cod. 
Sinai.,  Tregelles.  A  Greek  proverb.  W.  <£•  W.  When  power  has  once  gone  forth  from 
God,  it  does  not  return  without  accomplishing  its  purpose.  Bengel.  The  obtuse  hearts 
would  be  aroused.  Ncander.  Inanimate  nature  would  literally  cry  out.  Gcrlach.  Stones, 
witnesses  of  My  deeds,  would  echo  My  praises.  Hess.  Stones  of  the  Temple,  in  desolation! 
will  testify  against  your  unbelief.  Stier. 

And  so  the  XiBo,  did  cry  out,  when  one  A«os  was  not  left  upon  another,  according  to 
Ills  prophecy  (xix.  44),  and  proclaimed  His  truth,  justice,  and  power,  in  thus  punishin- 
those  that  rejected  the  divine  Ki9o<;,  who  became  the  Head  Stone  of  the  corner.  Wor^. 
worth.  Temple  stones  cried  for  vengeance  in  the  day  of  Titus.  Superscription  at 
Salzburg,  in  the  rocks,  "Te  saxa  loquntur,"  is  now  history.  Oosterzee.  Euins  of 
Niiieveii,  Babylon,  Egypt,  tombs  and  temples,  confii-m  the  word  of  the  Lord. 


41.  It  And  when  he  was  come  near,  lie  beheld  the  city,  and  wept  over  it. 

Come  near.     His  first  and  last  kingly  entrance  into  Jerusalem. 
His  last  festal  proclamation  of  His  coming  and  bonor. 
Tlie  Lamb  presents  H.mself,  tbe  time  of  sacrifice  is  come. 
Belield.     Tbougbts  more  tban  buman  stiired  to  its  deptbe  tbe  soul  oi 
tbe  Son  of  man. 


NOTES. 


CHAP,  xn.] 


ON    ST.    LUKE. 


293 


The  past  and  future,  fraught  with   their  sad  stories  rose  before  Hia 

view. 
Contrasting  its  present  splendor  with  its  coming  desolation. 
He  mournfully  pondered  the  still  deeper  ruin  of  the  finally  impenitent. 
Deeper  than  the  desolation  caused  by  the  Eoman  armies  yawned  the  pit 

of  woe. 
He  beheld  her  towers  and  palaces  glittering  with  marble  and  gold. 
It  had  been  written  "  The  Lord  loveth  the  gates  of  Zion,  more  than  all," 

&c.     Psa.  Ixxxvii.  2. 
Its  natural  and  moral  sublunity  made  it  a  type  of  Jerusalem  above.  Rev. 

xxi.  2. 
Ihe  temple  then  crowned  the  height,  the  everlasting  hills  standing  round 

about  it,  emblem  of  His  own  undying  love.     Psa.  cxxv.  2. 
•'  Walk  about  Zion,  tell  the  towers  thereof,  mark  ye  well  her  bulwarks, 

and  consider  her  palaces."     Psa.  xlviii.  13. 
City.     "Beautiful  for   situation."     Psa.   xlviii.   2.     In  Europe,   Asia, 

Africa,  America,  the  Author  has  not  seen  anything  comparable  for 

beauty  to  the  view  of  Jerusalem  from  the  Mount  of  Olives. 
The  Lord  looked  in  vain  through  street  and  sanctuary  for  faith. 
No  externa]  appearance  of  glory  can  deceive  Him. 
No  Hosanna  of  His  disciples  could  then  give  Him  joy. 
In  the  midst  of  acclamations  His  heart  breaks  into  tears. 
Wept.     Gr.  icith  a  loud  voice,  bewailing,  not  tears  only.     John  xi.  35. 
The  Son  of  God  shed  tears  at  the  grave  of  Lazarus,  and  over  Jerusalem. 
The  palm  branches  were  still  uuwithered  at  His  feet. 
The  echoes  of  the  Hosannas  had  scarcely  died  away. 
Contrast  the  jubilant  crowd  and  the  weeping  Eedeemerl 
The  tears  of  the  Saviour  are  the  joy  of  the  world. 
A  pai-t  of  His  intercession,  continues  within  the  veil.     Heb.  vii.  25. 
At  His  entry  Jesus  weeps.     Departing  He  said,  "  Weep  not  for  me,  but 

for  yourselves,"  &c.     Luke  xxiii.  28. 
Christ's  tears  over  Jerusalem.     1,  compassionate.     2,  terrible.     3,   per- 
suasive.    4,  consoling. 
This  deep  shade  fell  on  Him  while  the  echoes  of  praises  went  up. 
The  light  from  the  praises  still  beamed  amid  His  tears. 
The  eternal  results  of  men's  wilful  rejection  made  Him  weep. 
Kot  tears  of  weakness  but  the  compassion  of  a  God. 
At  the  grave  of  Lazarus  He  wept  among  others,  weeping  with  Mary. 
Here,  He  alone  is  the  weeper  amid  universal  joy. 
"  In  the  days  of  His  flesh.  He  offered  up  prayers  with  strong  crying  and 

tears."    Heb.  v.  7. 

NOTES. 


MEMORANDA, 


ME3IORANDA. 


294 


SUGGESTIVE    COMJIENTARY 


[chap. 


XIX. 


Wo  never  read  of  our  Loid  laughing,  and  but  once  that  he  rejoiced  in 
spirit.     Taylor. 

•'  We  often  read  our  Blessed  Saviour  wept, 
But  never  laughed,  aud  seldom  that  He  slept. 
Ah !  sure  His  heavy  eyes  did  wake  and  weep 
For  us  who  sin  so  oft  in  mirth  and  sleep."     Quarles. 
Tl'ose  not  melted  by  tears  will  feel  His  sword.     Eev.  xix.  11. 
H  3  heart's  deepest  woes  in  Gethsemane  were  not  for  His  own  sorrows. 
Even  love  divine,  after  doing  all,  in  vain,  can  only  tveep. 
In  what  multitudes  of  His  followers  have  these  tears  continued  to  flow  1 
Over  it.      Not  for    Himself,    His   mock   trial,   unrighteous    sentence 

dreadful  death. 
We  err  in  supposing  Christ  cares  for  none  but  His  believing  people. 
Diivid  said,  "Elvers  of  water  run  down  mine  eyes,  because  they  keep 

not  thy  law."     Psa.  c-six.  136. 
Paul  had  "  great  heaviness  and  continual  sorrow  of  heart."     Eom.  ix.  2. 
Christ  shed  tears  as  a  vian,  for  what  he  foretold  as  God. 
Joseph  thus  wept,  while  binding  Simeon  before  his  brethren.     Gen.  xlii. 

11-24. 
Ttars  of  Christ  measiired  the  depth  of  their  future  misery. 
The  ruin,  even  of  those  who  reject  Him,  calls  forth  His  tears. 
None  knows  as  He,  the  worth  of  the  soul,  and  the  appalling  miseiy  of 

eternal  death. 
On  this  very  spot.  His  father  David  wept  over  a  rebellious  nation. 
We  never  read  of  our  Saviour's  giving  way  to  merriment. 
Weeping,   consistent  with   true   courage,    and    the    loftiest    Christias 

heroism. 
Ahraham,  Isaac,  Jacob,  wept,  Gen.  xxxvii.  35 ;  Joseph,  Gen.  xlv.  2 ;  David 
2  Sam.  XV.  30  ;  Jonathan,  1  Sam.  xx.  41 ;  Hezekiah,  Isa.  xxxviii.  3 ; 
Jo&,  xvi.  16;  Ezra,  x.  1 ;  Neheniiah,  i.  4;  Peter,  Matt.  xxvi.  75; 
Paul,  Phil.  iii.  18 ;  Jeremiah,  xiii.  17,  wept. 
There  are  no  tears  in  heaven.  "Tears  shall  be  wiped  from  all  faces.'' 
Isa.  XXV.  8. 

"  And  doth  the  Saviour  weep 
Over  His  people's  sins. 
Because  we  will  not  let  Him  keep 
The  souls  He  died  to  win  ? 
Ye  hearts  that  love  the  Lord, 
If  at  this  sight  ye  burn, 
See  that  in  thought,  in  deed,  in  word. 
Ye  hate  what  made  Him  moirni."     Keble. 

NOTES. 


CHAP. 


XIX.] 


ON    ST.    LUKE. 


295 


iSo)v.  The  view  not  particularly  interesting.  Robinson.  Lanjuago  failed  to  convey 
iJie  emotions  of  auhliraity  the  sight  of  it  awaliened.  Clarke,  Chat,:uhHand,  Lnnartine. 
Nothing  at  Uome,  Memiihis,  Thebes,  Cunstantinorlc,  Athens,  can  approach  it,  in  beauty 
or  interest.  On  surmounting  the  riclge  wliere  the  descent  towanis  Jerusalem  begins, 
the  llrst  view  is  caught  of  the  south-eastern  corner  of  the  city.  The  road  descends  a 
Blight  declivity,  and  the  glimpse  of  the  city  is  again  withdrawn  behind  the  intervening 
ridge  of  Olivet.  A  few  moments,  and  the  path  mounts  again ;  it  climbs  a  rugged  ascent ; 
it  loaches  a  ledge  of  smooth  rock,  and  in  an  instant  the  whole  city  bursts  into  view  : 
at  this  point  the  T-ord  stood.  Stanley.  The  Author  prefers  beUeving  He  stood  on  the 
summit  of  the  mount,  as  he  returned  from  Bethany. 

cKAouo-ei/,  He  wept  aloud.  Not  silent  tears,  as  expressed  by  eSaxpvo-ei',  in  John  xi. 
85.  Pre.scoti.  Achilles,  Patroclus,  Agamemnon,  Aeneas,  Alexander,  Csesar,  Brutus,  Cato. 
Marcellus,  Scinio,  were  not  ashamed  of  their  tears. 

"  Human!  generis  dare  nos  natura  fatetur 
"  Qax  laerymas  dedit."  Juvenal. 

eSaKpv,Tev,  John  xi.  35,  implies  merely  tears.  Christ  never  laughed.  Lentulns. 
Weak  minds,  more  Stoic  than  Christian,  expunged  the  two  passages  recording  the 
Saviour's  weeping.  Epipkanius.  Our  Lord  weeping,  an  argument  against  the  doctrine  of 
the  eternity  of  future  punishment.  Gerhard,  GauUier,  John  Foster,  OUhausen.  The 
artum-ent  is  overwhelming  to  the  contrary.  Nothing  short  of  ths  most  tremendous 
irremediable  ruin  could  have  so  affected  the  heart  of  the  Son  of  God.  They  forget  that 
mercy  has  ever  characterized  the  most  eaact  and  just  of  aU  human  rulers. 


31EMOIIANDA. 


42.  Saying,  If  thou  hadst  kiiown,  even  thou,  at  least  in  this  thy  day,  the  things  which 
belong  unto  thy  peace  I  but  now  they  are  hid  from  thine  eyes. 

Baying.      The  mighty  passion  seizing  the  Lord's  heart,  permits   no 

parable. 
The  undertone  of  love,  predominates  over  anger  against  their  sins. 
If.     The  most  emphatic  utterance  of  a  wish,  for  that  which  is  not  likely  to 

be  realised. 
The  bitter  cutting  of  this  la-mentation  is  its  accusation. 
Thou.     Jerusalem,  murderess  of  the  Prophets  and  slayer  of  the  Messiah. 
Thou  Jerusalem,  at  once  the  mother  and  altar  of  the  saints  ! 
Thou  espccialhj  whom  it  concerns  more  than  the  world  beside.  ^ 
Known.     Some  knew,  but  as  a  city,  Jerusalem  rejected  her  King. 
He  regards  their  sin  in  its  mildest  form  o;  ignorance. 
Men  studv  favorable  moments,  which  lead  to  wealth  and  honor. 
But  how'few  are  anxious  to  know  the  harvest  time  of  salvation.  Jer. 

viii.  20. 
Ther:'  is  a  deeper  peril  than  hcing  a  sinner,  viz.,  not  to  know  it. 
Wilful  self-condemned  ignorance  marks  this  guilt. 
Hosannas  were  not  the  result  of  knowledge,  but  of  passion. 
"  The  ox  kuoweth  his  owner,  but  Israel  doth  not  know."     Isa.  i.  3. 

NOTES. 


MEMORANDA. 


296 


SUGGESTIVE    COMMENTAEY 


[chap.  XIX 


'  Hearkeuing  to  My  commandments,  thy  peace  bad  been  as  a  river."    Isa. 

xlviii.  18. 
"  My  people  would  not  hearken,  Israel  wouldnone  of  Me."     Psa.  Ixxxi.  11. 
Least.     This  time  of  visitation,  of  final  opportimities  and  invitations. 
Thy  day.     The  time  of  the  Lord's  public  ministry  on  earth. 
Twenty  centuries  of  promise,  centred  in  one  day  of  the  Lord. 
Tlie  day  of  Jerusalem  was  when  the  day  of  salvation  came. 
The  day  of  grace,  contrasted  with  the  coming  day  of  trouble. 
On  this  brief  word,  hangs  an  eternity  of  bliss  or  woe. 
Thy  King  has  come  once  more,  as  Prince  of  Peace.     Psa.  cxviii.  24-26. 
She  was  honored  with  the  visible  presence  of  the  Son  of  God. 
"  Through  the  tender  mercies  of  our  God,  the  day  spring,"  &c.     Luke  i.  78. 
Not  His  coming  crucifixion,  but  then-  folly  caused  His  tears. 
Had  Jerusalem  in  penitence  wept,  Christ  would  have  rejoiced. 
Tilings.     Their  sins  and  salvation  ;  prophecy  and  judgment. 
1.  The  way.     2.  Terms.     3.  Offers.     4.  Benefits  of  Peace. 
Peace.     It  includes  the  idea  of  heavenly  peace.    Isa.  ix.  6  ;  Psa.  Ixxii.  3-7. 
Aq  allusion  to  the  name,  "Vision  of  Peace,"  Hebrew,  Jerusilem, 
lirrael  ought  to  know,  that  Christ  was  their  peace.     Acts  ii.  .86. 
Hid.     An  affecting  proof  of  the  boundless  compassion  of  God. 
1.  Great  grace.     2.  Great  blindness.     3.  Great  retribution. 
Through  wilful  and  inexcusable  ignorance  and  obstinacy. 
Mercy's  offers,  had  for  ages  been  pres'ied  on  their  acceptance. 
His  last  open  offer  to  reclaim  the  irreclaimable  city,  is  by  the   Son  oi 

of  God. 
All  are  pitied,  but  believers  alone  are  saved. 
Their  wilful  ignorance  was  fast  becoming  judicial  blindness. 
"  0  that  they  were  wise,  that  they  understood  this  !  "  Deut.  xxxii.  28-29 
"  Light  sliineth  in  darkness,  but  the  darkness,"  &c.  John  i.  5. 
The  notion  of  the  day  of  grace   and  day  of  life  running   parallel,  a 

dangerous  delusion. 
"  ]My  Spirit  shall  not  always  strive  with  man."     Gen.  vi.  3. 
"  God  limiteth  a  certain  day,  saying.  To  day  if,  &c."     Heb.  iv.  7. 
"  Their  feet  shall  slide  in  due  time."     Deut.  xxxii.  33. 
"  The  iniquity  of  the  Amorites  is  not  yet  full."     Gen.  xv.  16. 
"  They  shall  call  upon  Me,  but  I  will  not  answer."     Prov.  i.  28. 
Turned   like   Ephraim  to   idols,  God's  Spii-it  says  "Let  him   alone." 

Hos.  iv.  17. 
The  sun,  rain,  and  dew  fall  on  the  girdled  tree,  but  it  withers  still. 
Pride  and  worldliness  blinded  their  minds,  the  vail  of  unbelief  was  on 

their  hearts.    2  Gor.  iii.  14 


NOTES. 


OHAP.  XIX.] 


ON    ST.    LUKE. 


297 


A  creahire's  sins  causing  grief  in  Heaven's  King,  sin  indeed  ! 

«'  As  I  live,  I  have  no  pleasure  in  the  death  of  the  wicked."      Ezek. 

xxsiii.  11. 
In  their  unbelief,  God  "  gave  them  a  spirit  of  slumber."    •Rom.  xi.  8. 


Ei,  which  has  been  rendered  if,  after  the  earlier  Ciorman  translators,  ia  here 
distinctly  expressive  of  a  wish,  "would  that,"  and  equivalent  to  the  Latin  utinam. 
Prcscott,  Major.  Then  thou  wouldest  not  sleep  so  securely.  Rosev.-rtiii.Uer.  on  gives  an 
answer  to  those  who  saw  Hira  weep.  Stier.  to.  Trpb?  elprivriv,  which  male /or  thy  pnaco. 
Ltithardt,  Brown.  Couaucive  to  blessing,  glancing  at  the  name  of  the  city  originally, 
Salem,  Hcb.  vii.  2.  W.  d  W.  Allusion  to  the  name  of  the  city,  "Vision  of  Peace." 
WetiUin.  icai  <rv,  and  thou,  the  metropolis  of  the  lanU.  Kuinoel.  So  many  days  of 
mercy,  but  none  so  peculiar  as  this.  OUhausen, 

el  eyvio<;—o(l>eai.fiCiv  cov.  A  remarkable  saying  :  Thou  art  called  Jerusalem  ;  thy 
DiKme  means,  "they  shall  see  peace."  And  so  God  intended  it  should  be,  for  He  sent 
thee  the  Prince  of  Peace,  to  preach  peace.  But  thou  hast  closed  thine  ears  and  eyes  ; 
thou  hast  not  known,  i.e.  considered,  the  things  that  belong  to  thy  peacv  ;  and  now  they 
are  hid  from  thine  eyes.  Wordsworth,  crov,  omitted  by  many  ancient  authorUies.  V.ford. 
Ka'i.  yt,  and  aov,  omitted.  Cod.  Sinai. 


48.  For  the  days  shall  come  upon  thee,  that  thine  enemies  shall  cast  a  trcKch  about 
thee,  and  compass  thee  round,  and  keep  thee  in  on  every  side, 

Days.     On  that  very  spot  the  Eoman  siege  aftervrard  took  place. 
Those  who  bow  not  to  His  sceptre  shall  fall  beneath  His  rod.     Psa.  ii.  9. 
Days  of  wrath  were  •present  to  the  eyes  of  the  Saviour. 
The  exact  time  intentionally  concealed,  though  exactly  fixed. 
Enemies.  Tlhe  Romans  at  the  siege  of  Jerusalem,  witnesses  for  the  trath. 
He  plainly  designates  the  Romans,  whose  CiEsar  they  wickedly  preferred 

to  their  own  king.     John  xix.  15. 
He  does  not  design  to  summon  the  Jews  to  a  conflict  with  that  power. 
Trench.      Gr.  a  palisaded  rampart,  both  a  prophecy  and  description. 

Isa.  xxix.  1. 
Titus  built  two  walls  and  prevented  any  leaving  the  city. 
Katural  mountains  and  position  render  Jerusalem  an  inland  Gibraltar. 
The  siege  began  Nov.  6,  a.d.  70,  under  Titus  Vespasian. 
"With  30,000  soldiers,  or  four  legions,  bearing  eagles  as  banners.     Luke 

xvii.  37. 
His  engines  upon  the  Mount  of  Olives  hurled  stones  upon  the  city. 
City    surrounded   with  3  walls    and   3  impregnable  towers,  HippicDS, 

FbnatD'.ui,  and  Maaiamne. 

NOTES, 


MEMORANDA. 


3IEIiIORANr-A» 


208 


SUGGESTIVE    COMMENTABY 


[chap.  xrx. 


Ou  the  seventeenth  of  Panemus,  the  daily  sacrifice  failed  for  want  ol 

priests. 
It  was  on  the  same  day  Nebuchadnezzar  fired  the  first  temple. 
The  two  outer  walls  had  now  been  talcen  by  storm. 
The  original  wall  of  Solomon  still  guarded  the  temple. 
When  the  last  wall  was  forced,  the  leaders  took  flight. 
On  July  15,  a.d.  73,  the  temple  was  set  on  fire  by  a  Eoman  soldier. 
Titus  forbade  it  strictly,  hat  Christ  had  foretold  it. 
"  Not  one  stone  shall  be  left  upon  another."     Matt.  xxiv.  2. 
Jerusalem  was  taken,  a  large  portion  had  been  burnt  by  the  Jews. 
In  distress  they  ate  shoes,  belts,  shields,  hay,  human  fleshJ 
The  aged  and  infirm  unfit  ior  slaves  were  put  to  death. 
Caildren  imder  17  were  sold  as  slaves  at  ninepence  a  head. 
Some  sent  to  mines  of  Egypt,  others  to  be  gladiators. 
"  Butchered  to  make  a  Eoman  holiday." 
Some  to  grace  the  triumph  of  the  Roman  conqueror. 
Jews  beheved  it  the  residence  of  God,  and  therefore  eould  not  be  taken. 
Keep  thee.     Gr.  press  hard  upon.       Titus'  wall,  five  miles  long,  with 

castles  one  mile  apart. 
Aa  entire  enclosure,  anguish  added  to  anguish,  without  hope  or  salvation. 


XapoKo.,  not  nsed  in  any  other  place.  A  rampart  always  requiring  a  trench,  to 
snpply  the  earth  or  stone.  To  buUd  this,  a  certain  dinne  fury  cavue  upon  the  soldiers, 
so  that  legion  strove  with  lotion.  The  valleys  were  so  full  of  the  dead  when  Jerusalem 
aiirrendered,  that  Titus  cast  his  hands  towards  heaven— caiierf  the,  gods  to  dntness,  that 
"the  work  was  not  his  I  "  Josephiis. 

X<^PCK(x—!rspiKVK.Kaa-ova-L—eSa.rj>iov(Ti.  These  were  remarkable  cirenin^tane^s  :  nnd 
the  prophecy  in  these  respects  was  signaUy  fuIfiUed  by  tho  Roman  general  Titus,  and 
his  army,  against  his  own  intention  and  desire.  He  wished  to  be  spared  the  labor  and 
delay  of  making  the  xdpaKe^  and  TrepiKvxAuTcs,  (see  Joseph.  B.  J.  vi.  7. 13).  He  wished 
to  spare  the  city  and  temple  ;  and  it  was  with  great  reluctance  that  he  destroyed  the 
oity ;  and  the  temple  was  burnt  in  contravention  of  his  express  command.  Wordsworth. 
Accumulated  terms  paint  the  teiTors  of  the  siege.  Kuinoel. 


44.  And  shall  lay  thee  even  with  the  ground,  and  thy  children  within  thee ;  and  they 
shall  not  leave  in  thee  one  stone  upon  another;  because  tliou  knewest  not  tlie  time  of  thy 
visitation. 

Lay  th.ee,     Gr.  dash  thee  level  with  the  ground. 


NOTES. 


OBkP.  XE.] 


ON    ST.    LUKE. 


299 


The  temple,  chosen  dwelling  place  of  Jehovah,  house  of  sacrifice  and 

prayer.  . 

It  had  been  consecrated  by  the  divine  manifestations  and  pvesence. 
City  of  their  solemnities,  whither  the  tribes  went  up  three  tim.s  a  year. 
Age  after  age  as  they  entered  her  gates  they  cried,  "  Peace  be  witbm  thy 

walls,  and  prosperity  within  thy  palaces."  Psa.  cxxu.  6. 
Nation's  hopes  political  and  religious,  centred  in  the  Temple. 
While  it  stood,  they  felt  safe  from  the  wrath  of  God  and  vengeance  of 

Eome. 
Multitudes  refused  to  survive  it,  and  fell  by  their  own  hands ! 
•'  Because  of  unbelief  they  were  broken  off,  and  thou  (the  Gentile)  standest 

by  faith."     Eom.  xi.  20. 
•«  Woe  to  Ariel,  to  Ariel,  the  city  where  David  dwelt."     Isa.  xxix.  1. 
Ground.     A  city  with  walls  levelled,  open  to  every  enemy. 
A  soul  without  God,  open  to  malignant  fiends. 

Children.     Jews  were  present  from  all  parts  of  Judsa  at  the  Passover. 
About  two  millions  were  then  in  the  metropolis.  Josephus. 
Stone.  Less  than  forty  years  after  it  was  fully  accomplished,  a.d.  Sep.  8, 70. 
Solomon's  wall  around  the  base   of  Mount  Moriah,  still   seen  at  the 

"  place  of  icailing.'^ 
But  the  Temple  proper,  has  been  perfectly  destroyed. 
By  Titus'  order  its  ruins  were  ploughed,  to  complete  the  desolation. 
Terentius  Rufu^,  a  heathen  Euman,  fulfilled  Jer.xxvi.  18. 
The  Jews  had  turned  the  Temple  of  God  into  a  "  den  of  thieves. ' 
Matthew,  Mark,  and  Luke  died  before  these  predictions  were  fulfilled. 
John  siuwived  them,  but  does  not  allude  to  them. 

A.D.  135,  Jews  again  rebelling,  Hadrian  completed  the  uttei  ruin  of  the  city. 
A  soul  in  ruins,  a  nobler  Temple  in  desolation. 
Its  carved  work  broken  down,  its  incense  ceased,  its  fire  gone  out. 
■Altar  overthrown,  foundations  scattered,  habitation  of  unclean  birds. 
Still  a  subject  of  controversy  between  fallen  and  holy  angels. 
Because.       Some    Jews    believed    they  were    destroyed   for  sabbath 

desecration. 
Others  for  neglecting  their  phylacteries,  or  neglect  of  children. 
Or  for  licentiousness,  or  insolence  to  mlers,  or  refusing  instruction. 
Knewest  not.     This  is  the  true  cause,  neither  did  they  wish  to  know. 
When  they  would  know,   they  could  not,  "harvest  was  past."       Jer. 

viii.  20. 
He  who  refuses  to  light  his  lamp  in  time  must  sit  m  darkness. 
The  flames  and  earthquake  followed  the  preaching  of  Lot. 
The  ruin  of  wasting  war  followed  the  miracles  of  Capernaum. 


ME3IORANVA. 


ME3IORANDA. 


800 


suggkstive  commentary 


[chap.  XIX, 


Perilous  times.— 2  Tim.  iii.  1.     Departing  from  the  faith.— 1  Tim.  iv.  1. 
Scoffers  at  religion. — 2  Peter  iii.  3. 

Tt  was  a  season  of  many  Anti-Cbrists,     1  John  ii.  18. 

The  best  of  times,  but  worst  of  generations  lived  in  it. 

' '  If  thou  wouldest  even  now  receive  Me  as  thy  Icing,  all  would  be  forgiven." 
But  He  knew  they  would  not,  and  speaks  of  future  as  past. 

Wilful  ignorance  left  Jerusalem  without  excuse. 

Tyre  and  Sidon  heard  not  these  precious  tidings,  and  perished. 

Visitation.     While  grace  appoints,  it  also  limits  the  visits  of  mercy. 

When  Noah  entered  the  ark,  the  time  of  mercy  ended. 

When  the  angels  came  to  Lot,  Sodom's  day  of  grace  closed. 

Who  can  endure  when  He  girds  on  His  sword?     Eev.  xix.  11. 

No  people  ever  witnessed  such  mighty  miracles,  or  heard  so  divine  a 

gospel.     No  people  were  ever  so  fearfully  punished  for  unbelief. 
Points  to  a  deeper,  and  more  awful  doom,  the  ruin  of  the  impenitent 
in  Eternal  Death. 


.?baU  level  thy  bmldmgs  to  the  foundation,  and  dash  thy  children  to  the  ground.  Alford. 
.ueoy  .rr.  A.0<,..  The  Bu.mmit  of  Mount  Moriah  was  taken  down  by  Solomon,  to  enlarge 
the  area.  The  wall  erected  at  the  base,  to  receive  this  debris,  still  remains,  although  it 
was  concealed  for  many  centuries.  As  to  the  temple  pi'oper,  every  vestige  was  brought 
down,  and  the  mosque  cf  Omar  stands  on  the  very  spot. 

i^.a<on^,,  E.T.  "visitation;"  good  sense,  but  not  the  idea  in  the  Greek. 
Has  word  brings  at  once  before  us  the  coming  seeking  fruit,  chap.  xiii.  7,  and  the 
.-etunnng  of  the  Lord  of  the  vineyard,  chap.  xx.  16.  Al/ord.     Kind  concern.   Wakefiehl 

the    atter.  Stier       a„e   <o..,  for  a.„  tovto,^  iin.-In  requital  for  this,  that.  Webster  >■ 


45.  And  he  went  into  the  temple,  andlegan  to  cast  out  them  that  sold  therein,  and 

tucrn  that  bought : 

Went  into.  "The  Lord  will  suddenly  come  to  His  temple."  Mai  iii  1 
Jesus  ruled  personally  only  one  day  in  the  court  of  the  temple,  but  it 

had  eternal  significance. 
It  Tc  establisied  for  ever  its  spiritual  destination. 
Ft  confounded  in  the  temple  itself  all  its  false  ministers. 
"  Glory  of  the  latter  house  greater  than  the  first."     Hag.  ii.  9. 
Temple.    Luke  i.  9.    Description  and  history.  See  notes. ' 


MOTES» 


CHAP.  XIX.] 


ON    ST.    LUKE. 


301 


Many  visiting  the  Capital  hasten  to  amusements  instead  of  the  house  of 

God. 
1.  The  outer  court  of  the  Gentiles.     2.  Court  of  the  Jews  into  \Thich 

the  proselytes  entered.     3.  Court  of  the  priests  and  the  altar  of  burnt 

offerings.     Beyond  these  tliree  stood  the  Holy  of  Ilolies. 
Deep  insult  to  Jehovah  and  Gentiles  to  establish  a  cattle  market  in  outer 

court. 
Avarice  of  dealers  applied  for  it.     Avarice  of  priests  let  it. 
Some  make  gain  of  godliness,  others  cloak  of  covetousness.  1  Tim.  vi.  5. 
Pharisees  interested  in  these  corniptions.  opposed  the  Saviour.  Luke  xx.  1. 
Temple,  mysterious  centre  of  Israel's  hopes  and  privileges. 
1.  The  period  of  the  patriarchal  altar.     2.  Tabernacle  moving  and  resting. 

3.  The  temple  of  Solomon.     4.  The  temple  of   Zerubbabel.     5".   TLo 

temple  of  Herod. 
Attempt  of  Julian  to  rebuild  it,  and  signal  discomfiture,  proves  its  fia,il 

doom. 
Jewish  temple  at  LcntopoHs  in  Egypt,  a  transitory  imitation. 
Cast  out.     The  same  zeal  for  God's  house  becomes  the  ministry. 
This  enthusiasm  is  a  true  gospel  call  to  the  ministry. 
This  was  the  second  purging  of  the  temple.     John  ii.  13. 
Whence  comes  this  indignation  in  the  Iving  of  Peace  ? 
He  judged  an  adulteress  without  punishing  her.     John  viii.  11. 
He  rebuked  His  disciples,  for  wanting  to  destroy  the  Samaritans. 
What  now  arms  His  gracious  hand  with  the  rod  of  wrath  ? 
The  profaners  had  the  audacity  to  dishonor  His  Father's  House. 
Though  doomed  to  desolation  it  must  still  be  kept  pure. 
Its  purity  was  more  its  glory  than  its  wealth. 
If  gentleness  will  not,  then  stripes  must  drive  out  the  wicked. 
"  Know  j'e  not  that  ye  are  the  temple  of  God  ?  "  &c.     1  Cor.  iii.  16. 
The  Divine  Son  in  the  desecrated  house  of  His  Father — 
1.  Earnest  in  His  anger.     2.  Dignified  in  His  words.     3.  Gracious  in  lufc 

blessing.     4.  Purifying  in  His  deed. 
Jesus  still  purifying  the  temple,  1.  Of  the  heart.     2.  Of  the  family.     8. 

Of  the  church.     4.  Of  creation. 
The  Church,  under  God,  owes   much  to  reformers  aaHezekiah,  Josiah, 

Wickliffe,  Jerome,  Huss,  Luther,  Calvin,  Knox,   Kidley,  Latimor, 

Tyndale,  Whitfield,  Oberlin,  and  a  host  of  others. 


3IE3IOBANDA. 


Uphv. — Lube  ii.  27;  iv.  9.    Figure  of  the  universe.  Philo,  Jo.tephus;    symbol  ot  the 
dwelling  ol  God.  Hoffman;    a  figm-e  of  the  human  form  and  nature.  Luthtr;   of  heaven. 


NOTES. 


MEMORANDA. 


302 


SUGGESTIVE  COMMENTARY 


[chap.  XIX. 


Bahr;  symbol  of  the  diviaa  kinsdom,  under  the  old  covenant.  Tholuck,  Hengstenberg  ■ 
figure  of  the  body  of  Christ  and  Church.  Langc. 

77a,Ao0^ra9.-PGrson3  who  sold  animals  for  sacrifice.  Cyril.  Mark  omits  this  act. 
He  first  purged  the  temple  at  the  entrance  of  His  ministry,  John  ii.  13  U^6.K\,kv 
Cleansing;  identical  with  John  ii.  13.  L.ccke,  Neander,  De  Welte.  A  repetition  of  the* 
other.  Augustme,  Calvin,  Tknluck,  OUhamen,  Sticr,  OoHerzee,  Elliooit  L'lnge  A 
specific  and  glorious  miracle.  Origen,  J.rome,  Lampe.  Breaking  up  old  forms  and 
establishing  new.  Herder,  Lucke.  Another  instance  of  Luke's  practice  in  dispatchin-  a 
subject;  preferring  internal  connexion  to  exact  order  of  time.  He  describes  the 
cleansing  of  the  temple  immediately  after  the  narrative  of  the  triumphal  entry;  but  it 
did  not  take  place  tiU  the  day  after.     See  Mark  xi.  12.  Wordsworth. 

iv  a.vT<^  Ko.\  iYopafoi/Tas,  canoeUed.  Tischcndorf,  Alford;  omitted.  Cod.  Sinai. 


46.  Saying  unto  them.  It  is  toritten,  My  house  is  the  house  of  prayer :  but  ye  have  made 
it  I  den  of  thieves. 

"Written.     Luke  i.  63.     Ancient  materials  and  methods.    See  Notes. 
My  house,  &c.     By  these  words  Christ  claims  to  be  very  God,  since  a 

temple  can  belong  to  none  but  God. 
Tlie  temple.     Luke  i.  9  ;    ii.  27.      1.  Inestimable  privileges.     2.  Holy 
obligations.     3.  High  expectations  of  there  sharing  the  privileges  of 
God's  house. 
"  Ye  shall  reverence  my  sanctuary  :   I  am  the  Lord."     Lev.  xix.  30. 
Souse.     Form  and  materials.     Luke  i.  40.  See  Notes. 
House  of  prayer.     Our  Lord  drove  out  sheep  and  oxen  from  tho 

temjjle. 
He  abolished  all  the  train  of  sacrifices,  and  appointed  pra!/er. 
The  two  passages  are  joined.— Isa.  Ivi.  7  ;  Jer.  vii.  11. 
All  holy  ivorship,  is  in  a  temple,  which  the  Lord  will  glorify. 
Christ  finds  His  temple,  where  men  worship  in  spirit.     John  iv.  24. 
Thieves.     Seeking  their  own  honor,  and  not  Christ's  in  God's  house. 
Leaving  the  heart  out  of  the  service,  is  to  rob  God  in  Hi^  house. 
"  Is  this  house  called  by  My  name,  a  den  of  robbers  ?"     Jer.  vii.  11. 
Those  robbing  God  in  His  temple,  wiU  defraud  their  fellow-creatures 

Mai.  iii.  8. 
Abuses  may  creep  into  t-he  church,  however  pure  the  creed. 
Some  entered  the  sacred  office  "  to  eat  a  pieae  of  bread."     1  Sam  ii.  36. 
"  Shepherds  look  every  one  for  his  gain  from  his  quarter."     Isa.  Ivi."  ll". 
Demetrius  zealous  for  Diana's  honor,  but  more  for  her  shrines. 
Athenians  fearfully  given   up  to  demon   worship,  robbincr  God       Acts 
xvii.  16. 

"  Sirs,  ye  know  by  this  craft,  we  have  our  wealth,"  kindled  Paul's  zeaL 
Acts  xix.  25. 


NOTES, 


CHAP.  XIX.]  ON    ST.    LUKE.  ^'^^'^ 

Dnder  shepherds  ought  to  feed  the  flock  of  God,  not  for  filthy  lucre. 

1  Pet.  V.  2.  ..      „     o  T>  ^   ••   a 

Covetousness  "with  feigned  words,  makes  merchandise.       2  Pet.  n.  6. 
"A  zeal    according    to    knowledge "  is  free  from  bigotry  and  passion. 

Eom.  X.  2. 
The  Laodicean  church  rebuked,  for  being  lukewarm.     Rev.  in.  16. 
The  peculi  .r  people  of  God  are  "  zealous  of  good  works."     Tit.  u.  U. 
Ke^eneration  changes  a  den  of  thieves,  into  a  house  of  prayer. 
.'  &10W  ye  not  that  ye  are  the  Temple  of  God?  "     1  Cor.  m.  16. 
Jews  thought  it  a  greater  sin  to  sin  in  the  temple  than  m  one's  own 

house. 
A  saint  sinning  against  his  body  is  guUty  of  sacrilege.     1  Cor.  iii.  lb. 


MEMORANDA. 


Ka\?<rrcuool.o,  ^ov  o!«os  ^po<r.uxVi9.  TUchendorf,  Alford.  eVrac.for  .<ttu.  Cod 
Sinai.  .nniAaco..  J^ove  oi  gain,  ^n  emotion  of  thie^mg.  Theophylact  Ammals  and 
money  were  gathered  as  booty  by  robbers,  Fritzsche.  By  these  things  Ge^tUeB  are  dis- 
couraged from  coming  to  the  temple.  Rauschen.  Origen  complained  of  churches  sold  to 
pastors.  Jerome  hints  that  his  age  had  robbers  in  God's  house.  \Vhat  age  has  been 
free  ?  What  branch  of  the  church  dare  cast  the  first  stone  ? 


47.  And  he  taught  daily  in  the  temple.    But  the  chief  priests  and  the  scHbes  and   the 
chief  of  the  pcopU  sought  to  destroy  him, 

Taught.     Church— a  house  of  prayer,  and  a  place  of  instruction. 
The  Apostles  gave  themselves  to  prayer  and  the  ministry  of  the  word. 

A.cts  vi.  4. 
Jesus,  "  anointed  to  preach  good  tidings  to  the  meek."     Isa.  Ixi.  1. 
He  leaves  Jerusalem  by  night,  but  resorts  daily  to  the  Temple. 
Daily  nearer  His  end,  the  more  interested  in  His  holy  work. 
By   and  bye   He  wiU  reaUze    "  I  have  finished  the  work  Thou. 

John  xvii.  4. 
He  walked,  talked  and  taught  as  though  it  were  His  oron  house. 
Chief  priests.      Luke  xx.   1.      Scribes.      Luke  v.   21.      Temple. 

Luke  i.  9.  ,  .,  r,     x 

'Destroy.     The  more  He  displays  His  grace,  the  more  they  were  bent  on 

His  death.  ,       ,     .  , 

Those  whom  faithful  rebukes,  wiU  not  reform,  are  more  deeply  mcensed 
and  soon  become  incon-igible. 


&c. 


His  nights  were  employed  in  prayer,  amid  the  soUtude  of  Olivet  Alexander. 


NOTES. 


MEMORANDA, 


804 


SUGGESTIVE  COMMENTARY 


[cnAP.  xrx. 


48.  And  could  not  find  what  they  might  do:  for  all  the  people  %cete  very  attentive 
til  )ti  ar  him. 

Could  not.     How  energetic  is  Satan's  host,  under  their  dark  king  I 
The  people.     No   sacrifices  too  great    for  the  faithful  in    honoring 

Christ. 
Their  loving  zeal  proved  a  life-guard  against  His  foes. 
Having  purified  the  temple,  He  remains  on  the  field  conqueror. 
Attentive.     Hung  on  His  words,  as  bees  to  the  flower. 
Or  birds  to  the  parent  bird  expecting  their  food. 
It   belongs   to   Christ   to   teach,  to   us  to  listen,  to  God  the  increase. 

Gal.  vi.  6 ;  1  Cor,  iii.  6. 


woiijtrwa-ti'.— Could  not  devise  how  to  effect  it.  Campbell.  efeicpeVaTO.  —  Hung  on 
Him,  hearing,  foote.  Hung  round  Him,  to  hear  Him.  Sliarpe.  "  His  life  is  hung  upon 
(bound  up  in,  E.V.)  the  life  of  the  lad."  Gen.  xliv.  30.  Wetstein.  i^^Kpi^aro,  "pendebat 
ah  ore."  Wordsworth.  The  coaatact  attendAUce  of  the  people  prevented  the  approach  ol 
His  QT.emiea.  BengeL 


NOTES, 


CHAP.  XS.]  ON  ST.    LUKB, 


805 


OHAPTEB    XX. 

1.  AND  U  same  to  pass,  Uiat  on  one  of  tliose  days,  as  he  taught  the  people  in  the 
temple,  and  p-^cached  the  gospel,  the  chief  priests  and  the  scribes  came  upffn  him  with  tha 
eltlers, 

Luke  omits  Christ's  going  to  Bethany  and  His  return  again  to  the  city. 
He  omits  also  the  account  of  the  fig  tree,  and  the  Loi-d's  answer  to  the 

disciples  concerning  the  power  of  faith. 
Not  his  object  to  pursue  the  events  of  each  day  in  order  so  much  as  to 

present  them  in  their  spiritual  connexion. 
Came  to  pass.     The  Lord  now  permitted  the  people  to  pay  Him  royal 

honors. 
His  ministry  soon  to  end,  He  restrained  them  no  longer. 
The  jealousy  of  the  rulers  was  intensely  excited. 
They  saw  Him  supplanting  their  authority  among  the  people. 
He  had  exposed  their  avarice,  fraud,  and  hypocrisy. 
He  reproached  them  for  their  indecent  pollution  of  the  temple. 
Those  days.   These  events  took  place,  during  one  or  at  most,  two  days. 
Temple.     Description  and  history.     Luke  i.  9.  see  Notes. 
Preached.     Crr.    evangelized.      He    first    purchased,   then    published 

salvation. 
Christ  risked  His  life  daily  in  prosecuting  His  Divine  work. 
Preachers  despised  by  the  world  are  honored  by  Jehovah. 
Chief  priests.     The  Sanhedrim   with   a  high   priest   at  their  head, 

confronted  the  Lord  with  an  official  inquiry. 
Hostile  in  their  design,  they  would  oppress  Him  at  once  with  authority. 
Scribes.     Their  character  aud  history.     Luke  v.  21.  see  Notes. 
Came  uj)on  Him.      Marking  the   deliberate   aud   solemn  nature  of 

their  approach. 
Envy  regards  neither  sacredness  of  the  place  nor  goodness  of  the  work. 
The  priesthood,  scriptures,  and  state,  employed  to  oppress  Christ. 
The  wicked  try  to  rule  or  ruin  those  reproving  them. 
They  expect  Him  to  be  struck  with  awe  and  thus  overpowered. 


MEMORANDA. 


tKcCviov,  omitted.  Tisehendorf,  Alford,  Cod.  Sinai.  For  apxiep^ts,  lepeU.  Ttschen- 
iorf,  Alford.  evecrrriaav.— Stood  by  Him.  No  hostile  intent  is  implied.  The  word 
denotes  suddenness  of  approach.    "Elders,"  members  of  the  Sanhedrim. 


NOTES. 


MEMORANDA. 


300 


SUGGESTIVE    COMMENTARY 


[chap.  XX. 


2.  And  tpake  unto  him,  saying.  Tell  us,  hy  what  authority  doest  thou  these  things  1 
or  who  is  lie  that  gave  thee  this  authority  ? 

Tell  us.     They  persist  asking  after  answer  is  given  a  thousand-fold. 

The  first  direct  public  conflict  between  Him  and  the  authorities. 

All  previous  collisions  had  been  with  private  parties. 

The  Sanhedrim,  the  authorized  guardians  of  the  temple. 

At  this  late  hour  to  ask  for  evidence,  was  sheer  pretence  and  mockery. 

The  Saviour  had  already  assmned  the  Messianic  office. 

The  people  had  unexpectedly  recognized  its  Divine  nature. 

"Where  there  is  honorable,  reasonable  doubt,  God  will  clear  it. 

To  the  disputer  of  this  world,  shutting  his  eyes,  nothing  is  granted. 

Their  demand,  strong  proof  how  they  feared  and  respected  Him. 

Authority.     Dost  Thou  claim  Divine  power  to  do  these  things  ? 

"  What"  refers  to  the  nature  of  the  power  itself.  Divine  or  humau  ? 

This  contemptuous  question  implied,  they  believed  He  had  noiie. 

^edekiah,  with  insolence,  smote  Micaiah  for  his  zeal.     1  Kings  xxii.  24. 

Pashur  smote  Jeremiah  and  put  him  in  the  stocks.     Jer.  xx.  2. 

badducees  grieved  that  Peter  and  John  taught  the  people.     Acts.  iv.  2. 

Prophets  ran  to  prophecy,  whom  God  never  sent.     Jer.  xxiii.  21, 

"  The  works  that  I  do  in  My  Father's  name,  bear  witness  of  Me."  John 

X.  25. 
The  question  hypocritical,  they  well  knew  His  authority  divine. 
In  these  last  days  of  His  grace  He  compels  them  to  judge  themselves. 
They  should  have  compared  their  scriptures  with  His  teaching. 
Believers  treated  as  their  Master,  servant  not  above  his  Lord. 
Liable  to  be  called  meddlesome,  disorderly,  a  brawler  in  Israel.     1  Kings. 

xviii.  17 ;  Acts  xxiv.  5. 
"Will  often  find  enemies  where  they  ought  to  meet  friends. 
"  The  world  hated  Me  before  it  hated  you."  "  If  ye  were  of  the  world  tho 

world  would  love  its  own."     John  xv.  18-19. 
Priests  pitifully  or  impudently  repeat  the  old  question. 
They  had  a  right  to  demand  His  warranty  as  a  prophet. 
But  no  right  to  interrupt  Him  in  the  midst  of  His  teachings. 
His  miracles  had  already  vindicated  His  claim. 
Their  seemingly  just  act,  a  shameless  a\owal  of,  unbelief. 
The  rankest  rebellion,  in  the  disguise  of  strict  loyalty. 
Priest's  office  under  Eoman  rule  the  foot-ball  of  political  parties,  and 

even  of  mobs. 
These  things.     Healing  the  sick,  lame,  blind,  dumb,  possessed,  His 

miracles  generally. 


KOJ\ES, 


onAP.  XX.] 


ON   ST.    LTTKE. 


307 


But  especially  the  daring   act   recorded  at  the  close  of  chap,   xix,  the 

cleansing  of  the  temple. 
Who  gave  thee  ?     Jesus  outraged  by  servants,  and  treated  as  a  usurper. 
The  Lord  in  His  own  house,  called  to  defend  His  rights. 
Christ  degraded  these  unfaithful  stewards  from  office. 


eiTre  rnjilv.  Captious  inquiries,  in  tlie  very  spirit  of  Rabbinical  dialectics.  Strauss. 
efouo-i'a.  The  two  questions  identical.  De  Weite.  One,  the  origin  of  His  mitssion; 
other,  the  medium  of  ordination.  Oc-iterzee.  ToCra.— Things  he  taught.  Grotiua, 
Bengel.  Cleansing  of  the  Temple.  Meyer.  His  whole  work.  De  Weite.  Manifesta- 
tion of  superiority.  Oostereee.    elnk  rj/xi;',  omitted.  Cod.  Sinai. 


8.  And  he  answered  and  said  unto  them,  I  will  also  ask  you  one  thing;  and 
answer  me. 
He  answered.     Unfriendly  critics  make  this  an  evasion  of  a  captious 

question. 
He  evades  no  question,  nor  despises  the  Sanhedrim's  power;  it  was  an 

answer  direct,  conclusive,  referring  to  testimony. 
I  will  also  ask.     This  counter  question  shows  His  heavenly  suprenaacy. 
Hear  another  parable,  and  they  miist  stand  still. 
Held  fast  by  divine  force,  they  can  neither  leave,  nor  interrupt,  until  com 

pletely  convicted,  condemned,  and  dismissed. 
Those  disturbing  the  Church,  must  give  a  reason  for  their  conduct. 
Those  whom  Clirist  catechizes,  will  always  be  silenced. 
One  thing.     The  importance  of  John's  ministry  is  not  appreciated. 
The  brightness  of  the  Lord  overshadows  His  forerunners. 
Except   Christ's,  John's   ministry  is   the   only  one   foretold   in   the   Old 

Testament. 
It  aroused  the  expectation  of  all  Israel. 
They  were  not  taken  by  surprise,  when  Jesus  preached. 
Answer  me.     This  enforcing  the  reply,  put  them  on  double  guard. 
"  Ye  hypocrites !  ye  are  not  in  earnest  with  your  questioning." 
"  Ye  asked  this  question  three  years  ago." 
"  If  you  can,  or  if  you  dare  " — A  peremptory  challenge. 


MEMORANDA. 


omitted.  Tisehendorf,  Alford,  Cod.  Sinai. 


NOTES. 


ME3IOBAXDA. 


808 


SUGGESTIVE    COMMENTARY 


[chap.  XX. 


4.  Tlie  baptism  of  John,  was  it  from  heaven,  or  of  men  f 

Baptism  of  John.    Our  Lord  never  separated  His  ministiT from  John's. 

This  question  was  strictly  pertinent  to  the  one  put  to  Him.' 

Oiir  Lord  never  evaded  a  disagi-eeable  queiy  by  counter  enquiry. 

His  question,  was  really  an  answer  to  their  question. 

Christ's  mission  and  ministry,  the  central   point  and  seal  of  the  office 

and  teaching  of  John's  ministiy  and  baptism. 
This  refers  to  His  ministry,  as  the  cross  is  put  for  the  Gospel. 
From  heaven.     Was  he  a  true   prophet,   under   di^-ine '  authority  ? 

Dan.  iv.  9.  ' 

He  opens  up  a  way  for  enemies  to  acknowledge  His  Messiahship. 
Or  of  men.     Did  He  come  as  an  enthusiast,  with  confederates  of  the 

name  spirit  ? 
The  silent  secret  here  hinted  at,  is,  the  Sanhedrim  had  a  suspicion 

of  John  perhaps,  as  Jesus,  as  the  Messiah, 
Our  Saviour  does  not  hint  at  its  being  from  Satan. 
•'  If  this  counsel  be  of  men,  it  will  come  to  nought."    Acts  v.  38. 


His  qnesUon    concerning    John  is  not  from  whence  was  he  Bpmng,  but  whence 
iiBoeived  he  his  law  of  baptism.  Eusebius. 


6.  And  they  reasoned  with  themselves,  saying,  If  we  shall  say,  From  heaven;  he  wiU 
say,  Why  then  believed  ye  him  not .» 

They  reasoned.      They  stepped  aside  a  moment,  to  agree  as  to  an 

answer. 
They  did  not  discuss  the  subject  proposed  by  the  Lord,  but  the  means  of 

withch-awing  from  a  dilemma. 
The  mind  is  degraded  by  evading,  not  eliciting  truth. 
They  deliberately  resisted  conviction  forced  upon  them. 
They  consulted  only  their  own  credit  and  safety  in  the  falsehood. 
Herod  restrained  from  the  murder  of  John,  a  mere  providence. 
Eoman   officers   also   feared  the  people  when  arresting  the  apostles. 

Acts  V.  26. 

"  The  wrath  of  man  shaU  praise  Thee,  the  remainder  shalt  Thou  restrain." 

Psa.  Ixxvi.  10. 
The  right  way,  open  and  strait;  ail  policy  is  crooked  and  dangerous. 

IfOTES, 


XX.] 


ON    ST.    LUKE. 


309 


The  three  Evangelists  strikingly  represent  the   hcart-thovghts   of  those 

men. 
In  vain  they  attempted  to  hide  their  crafty  malice  from  God. 
Shall  say.     These  hypocrites  only  think  of  what  they  shall  say. 
Not  of  what  is  right  and  true  in  conscience  hefore  God. 
Why  then  ?     Their  conscience  already  proncnnces  their  own  sentence. 
A  minister  suppressing  a  self-condemning  truth,  most  miserable. 
A  very-  insufficient  reason  for  refusing  to  acknowledge  Him. 
But  they  only  care  for  being  thus  reproached. 
Christ  had  uttered  more  grievous  charges  against  them. 
Believed.     May  specifically  refer  to  John's  testimony  for  Chxist. 
If  they  admitted  it  they  must  acknowledge  His  Messiahship. 


31E3IORANDA, 


oweXoyiVaKTO.— sun  moro  accurately  reckoned,  calculated,  tLe  effect  of  theu-  reply. 
Alexander,    oiv,  omitted.  Tischendorf,  Alford,  Cod.  Sinai. 


6.  But  and  if  we  say.  Of  men  ;  all  the  people  will  stone  us  :  for  they  he  persuaded  that 
John  was  a  prophet. 

And,  not  in  the  oritjinal. 

Of  men.     They  dare  not  come  in  collision  with  the  unanimous  opinion  of 

the  people. 
Their  timidity  was,  through  fear,  not  of  God,  hut  of  men. 
Not  a  single  word  about  duty  to  God. 

Will  stone.     Their  example  had  trained  the  nation  to  acts  of  violence. 
They  feared  the  people's  wrath,  hut  not  the  grinding  of  the  Eock  of  Israel. 

Matt.  xxi.  44. 
"The  fear  of  man  bringeth  a  snare."     Prov.  xxix.  25. 
Saul  tnmsgressed  against  the  Lord,  fearing  thepeoide.     1  Sam.  xv.  24. 
When  they  could  not  legally  convict,  they  incited  the  people  to  stone. 
It  was  called  the  judgment  of  zeal.     John  x.  31 ;  Acts  xiv.  19. 
He  who  stifles  the  truth,  has  already  betrayed  it. 
He  is  tried  and  condemned  at  the  irresistible  tribunal  of  God. 
Be  persuaded.     Impenitent  as  priests,  yet  they  obstinately  held  Johi 

to  be  a  prophet. 
This  belief  was  undiminished  by  our  Saviour's  appearance. 
It  shows  that  the  two  were  not  considered  rivals. 
Co-workers,  but  unequal  in  rank,  origin,  and  authority. 
Prophet.    Luke  i.  70.     Their  office  and  duties.     See  Notes. 
37 

NOTES. 


ME3£OItANDA . 


!10 


SUGGESTIVE     COMMEXTAUY 


[chap.   XX. 


o  Xabs.— Common  people.    TOf  Sx^oj'.— Matt.  xxi.  26,  is  scornful.    The  mob  as  John 
vii.  49. 


7.  And  they  answered,  that  thfy  could  not  tell  whence  it  was. 

They  answered.     Wicked  regard  not  a  lie,  serving  their  purpose. 

Could  not  tell.     Gr.  they  did  not  know. 

He  compelled  them  to  pronounce  their  own  sentence,  as  incovipetent  to 

fill  Moses'  seat. 
If  they  cannot  answer  one  here,  can  they  a  thousand  ?  Job  ix.  3. 
Caught  in  a  hard  alternative ;  extricated  by  an  act  of  desperation. 
They  were  thus  convicted  by  all  of  gross  hypocrisy. 
Elements  of  their  future  vengeance  were  slowly  gathering. 
Before  the  Lord,  all  the  world  must  keep  silence.     Hab.  ii.  20. 
These  "  great  kuowers,"  who  have  always  their   "we  know,"    at  hand, 

for  once,    after  their  arrogant  question,   say  with   shame,    in   the 

presence  of  the  people,  "  We  know  not." 
Many  a   so   called     "honest   doubter,"     against   his    own    conviction, 

resembles  them,  i.e.  they  know  it  well,  but  "  will  not,  say  it." 
Thousands  will  say  anything,  rather  than  "  we  are  lorong." 
Gehazi,  Ananias,  and  Sapphira,  have  more  imitators  than  Peter  or  Paul. 
The  unrenewed  often  feel  more  than  they  confess. 
Knowing  the  Gospel  true,  they  want  courage  to  confess  it. 
They  know  Christianity  is  right,  but  too  proud  to  say  it. 
They  pretend  to  judge  Christ's  mission,  and  cannot  tell  even  that  of 

John. 
Those  who  imprison  the  truth  stifle  conviction.  ' 

This  declaration  made  them  cease  to  be  a  Sanhedrim. 
After  this  they  were  to  Jesus  only  as  usurpers. 
The  people  could  have  answered  without  hesitation. 
Eulers'  refusal  showed  a  want  of  courage  and  honesty. 
Jesus  and  John  were  not  their  kind  of  prophets. 


nh  eiSeVou.— Luke  ;  see,  perceive,  know.    oiSa/xei".— Matt. ;  we  do  not  know.  CamphclL 


8.  And  Jesus  said  unto  them,  Neither  tell  I  gou  by  what  authority  I  do  these  thinr/s. 

Neither.     Christ  in  the  temple,  the  avenger  of  the  Baptist's  blood. 
NOTES, 


CHAP.  XX.] 


ON    ST.    LUKE. 


811 


Our  Lord  never  refused  to  answer  an  honest  inquirer. 

He  unveils  Himself  to  the  simple,  hides  light  from  the  crafty. 

Those  who  bury  their  knowledge,  will  be  denied  further  privilege. 

Tell  I  you.     A  direct  answer  would  not  convince  or  gain  them. 

Reckless  in  impiety,  men  deserve  to  perish  in  darkness. 

With  eyes  and  ears  closed,  the  scriptures  are  a  sealed  book.     Isa.  vi.  X. 

"  The  Lord  hath  poured  upon  you  the  spirit  of  deep  sleep."     Isa.  xxix.  X. 

Let  us  meet  question  for  question  as  Christ  met  cavils. 

"Answer  a  fool  according  to  his  folly."     Prov.  xxvi.  5. 

We  should  know  how  to  answer  every  man. 

'*  In  meekness  and  fear"  give  the  ground  of  our  hope.  1  Pet.  iii.  15. 

Boasting  freethinkers  often  slaves  to  their  own  sophistries. 

This  was  not  an  answer  to  their  "  We  cannot  tell." 

But  to  their  inward  thoughts  "We  do  not  wish  to  tell." 

This  was  no  evasion  of  a  lawful  and  reasonable  question. 

It  was  a  virtual  though  not  formal  answer  in  disguise. 

A  call  for  more  testimony,  when  enough  has   already  been  given,  ia  a 

virtual  rejection  of  that  previoiisly  introduced. 
Those  making  it,  are  dealt  with  as  guilty  of  tevijjtinri  God.     Ex.  xvii.  2-7; 

Deut.  vi.  16. ;  Isa.  vii.  12. 
A  stronger  name  is  given  by  1  John  v.  10.— They  make  God  a  liar,  i.e., 

a  false  witness. 
He  does  not  deal  merely  with  a  momentous  but  a  maUynant  question. 
By  what  authority.     His  miracles  told  them  very  plainly. 
He  tearj  off  the  mask  of  hypocritical  anxiety  about  truth. 
He  saves  the  name  of  God  from  profanation. 

He  demands  whether  they  believe  the  testimony  ^r^i'io?/sZj,  given? 
Those  who  contemn  His  miracles  would  not  respect  His  word. 
The  silence  of  truth  is  one  of  the  most  terrible  punishments. 
These  things.     His  miracles,  parables,  teachings,  claims. 
Both  parties  now  were  silent. 
The  bystanders  could  not  doubt  who  was  conqueror. 


ovSe  iyi}.  It  implied,  you  dare  not  deny  John's  testimony  concerning  My  Messiali- 
ehip.  Therefore,  &c.  Alexander.  The  charge  that  our  Lord  answered  a  question  b) 
referring  to  a  different  point  is  unfounded.  There  are  two  reasons  especially  wny  we 
Aould  conceal  the  truth  from  those  that  ask;  when  the  questioner  ia  inctipablo  o( 
wid^rstauding  what  he  asks,  or  when,  from  hatred  or  contempt,  he  ia  unworthy  to  hav 
his  question  answered.  Bede. 


MEiUOUAADA. 


NOTES. 


3IEMORAN  DA. 


312 


SUGGESTIVE    COMMENTAKY 


[chap.  XX, 


9.  Then  began  Tic  to  speak  to  the  people  this  parable ;  A  certain  man  planted  a  viiM- 
yard,  and  let  it  forth  to  hu::bandmen,  a7>d  XL-cnt  into  afar  country  for  a  long  iime. 

Began.     Eesumed  the  series  interrupted.     Matt.  xxi.  28-33,  &c. 
Speak.     He  turns  from  the  Pharisees  to  the  docile  multitude. 
Eepelliug  the  attack,  He  novf  pursues  the  retreating  foe. 
He  will  unmask  their  hypocrisy  and  show  their  guilt. 
People.     Directed  to  the  crowd,  but  meant  for  the  Pharisees. 
Hear,  ye  self-willed  questioners,  I  have  somewhat  to  say  imto  you. 
Parable.      Luke  v.  3G  ;  iv.  23.     An  echo  of  the  song  touching  the 

vineyard.     Isa.  v.  1-7. 
The  crowning  act  of  mercy  and  judgment  in  Jewish  history. 
Another  parable.     Matt.     As  if  He  had  said,  I  have  another  word  of 

v/arning. 
Those  uttered  during  our  Lord's  last  visit  to  Jerusalem,  are  significant, 

solemn,  and  appropriate  to  the  crisis. 
Their  privileges  and  warnings  surpassed  those  of  any  other  people. 
Gentiles  were  also  noted  for  hardness,  unbelief,  and  superstition. 
This  parable,  a  remarkable  combination  of  figure,  history,  and  prophecy. 
Parables  of  the  sower,  mustard-seed  and  husbandman,  in  the  synoptical 

gospels. 
Here  He  more  definitely  specifies  the  nature  of  their  guilt. 
Certain.     Gr.  a  man.     There  is  no  qualifying  epithet  in  the  original. 
Planted.     "Every  plant  which  My  heavenly  Father  hath  not  planted." 
Believers,  trees  of  righteousness,  the  planting  of  the  Lord. 
The  church  surrounded  by  a  wall  of  fire,  is  here  typified. 
Hedged.     Matt.  xxi.  33.    Winepress.    Matt.  xxi.  33.     Typifying  the 

Jewish  sacrifices. 
Tower.     Matt.  xxi.  33.     Typifying  the  temple  of  Jerusalem. 
"  For  upon  all  the  glory  sliall  there  be  a  defence."     Isa.  iv.  5. 
God's  priests  are  watchmen.     Acts.  xx.  17  ;  xxviii.  31. 
»'  At  Siilem  was  His  tabernacle,  His  dwelling  place  in  Zion."  Psa.  lxxvi.2. 
Vineyard.     Emblem  of  Palestine,  on  Maccabasan  and  Roman  coins. 

Isa.  V.  1-7. 
Vineyard,  an  image  of  the  kingdom.     Dcut.  xxxii.  32  ;  Isa.  v.  1-7  •  Psa. 

Ixxx.  8-16  ;  Jer.  xii.  10. 
The  especial  fitness  is,  that  no  property  yields  so  large  a  return. 
None  requires  such  unceasing  care  and  attention.     Lukexiii.  8. 
The  vine,  the  native  of  the  Caspian  Sea  and  Persia. 
They  climb  to  the  tops  of  the  loftiest  trees  in  Italy  and  America. 
The  sap  was  formerly  used  for  medicine. 
The  vines  of  Eshcol,  Num.  xiii.  24.     The  choicest  vines  of  Sorek,  Isa.  v.  2. 


NOTES, 


CHAP.  XX.] 


ON    ST.    LUKE. 


313 


The  clusters  of  Hebron  {i.e.  Eshcol),  still  amoug  the  finest  on  earth. 
A  Sj-rian  cluster  Wolbcck,  weighed  19  lbs.,  23  in.  long  and  58i  iuv  around. 
Let  it  forth.     Solemn  committal  of  the  instruction  of  the  people  to  the 

priests  and  Levites. 
Solomon's  vineyard  at  Baal-hamon  worth  a  thonsand  pieces  of  silver. 
The  record  of  unaclinowledged  Idudnesses,  is  a  scroll  written  without  and 

within — a  dark  catalogue. 
Mercies   before   and   after,   conversion,    should   make   thankless   saints 

ashamed. 
Mercies  providential  and  spanng,  of  warning  and  visitation, 
At  judgment,  will  confound  lost  sinners  on  account  of  their  unbelief. 
We  shall  find  that  God  was  often  speaking,  and  we  not  hearing. 
"The  Lord  is  long-suffering  to   us-ward,  and  not  v/illing,"   &c.     2  Pet. 

iii.  9. 
Husbandmen.     A  failure  of  these,  involved  forfeiture  of  all  privileges. 
They  were  the  spiritual  leaders  of  the  people. 
Adam's  work  in  innocence,  was  to  dress  the  garden. 
Believers  called  to  similar  work  in  the  Lord's  vineyard. 
Prophets  first  sent,  430  years  after  the  Exodus. 
A  succession  of  men,  prophesied  until  John. 
Far  country.    Gr.  u-e7it  abroad,  without  reference  to  distance. 
It  expresses  a  cessation  of  visible  appearances  of  God  to  Israel. 
Faithful  pastors  realize  Him  to  be  present  in  Spirit. 
He  is  distant  only  to  those,  who  have  no  faith. 
The  good  shepherd  watches,  expecting  his  Master  every  moment. 
The  hireling,  negligent,  for  his  faith  in  Christ's  coming  is  dead. 
Long  time.     At  Sinai  and  in  Canaan,  God  openly  shewed  Himself. 
Then  He  withdrew,  not  speaking  to  them  face  to  face.     Deut.  xxxiv.  10-12. 
From  the  entrance  into  Canaan,  tUl  the  destruction  of  the  Temple,  1500 

years. 


^apaPo\r,y.  Addressed  to  Pharisees,  Matt.;  people,  Luke.  Luko  records  what 
Matt.,  for  brevity's  sake,  has  omitted,  camelj-,  that  tbe  parable  was  spoken  not  to  ths 
ruler's  only,  but  to  the  people.  Augustine. 

a^ircAi^a.  Isaiah  has  it  planted  on  a  fruitful  hill.  "  AprKoa  Bacchus  amat  codes." 
Virg.,  I.e.  sloping  towards  the  rays  of  the  sun.  Stones  were  gathered  out.  2  Kings  iii. 
19, 18  the  casting  out  of  the  Canaanitcs.  To  say  that  ihe  vineyard  is  not  the  Jewish 
church,  but  the  kingdom  of  God,  rather  an  evasion,  than  an  explanation.  Alexander. 
The  hedge,  circumcision  ;  in  N.T.,  baptism.  Winepress,  the  altar;  in  N.T.,  the  Lord's 
Supper.  Chrysostom,  Lange.  The  proprietor's  departure,  the  time  of  the  divine  silence. 
Btngcl.  Vineyard  at  times  had  tea  acres,  Isa.  t.  10.  tw,  omitted.  Titcliendorf,  AlforcL 
Cod.  Sinai.  .i      j    -t 


NOTES. 


MEMORANDA. 


ME3IOIIAN  DA. 


314 


SUGGESTIVE    COMMENTAKY 


[chap.  XX. 


10.  An(i  at  the  season  he  sent  a  servant  to  tlu  husbandmen,  that  they  should  give  him 
of  the  fruit  of  the  vineyard  :  but  the  husbandmen  beat  him,  and  sent  liim  away  empty. 

Season.      At  the  time  of  viutage,  at  any  moment  He  may  require  the 

fruit. 
Servant.     Sent  at  particular  times,  on  particular  missions. 
Should  give.     A  covenant   with  the    proprietor    distinctly    implied. 

Neh.  ix.  25. 
Hebrews  at  Horeb  covenanted  with  God.     Ex.  xix.  8. 
Fruit.     "  Let  on  shares,"  a  common  custom  still  In  the  east. 
More  advantageous  to  cultivators,  than  to  proprietors. 
"  According  to  what  a  man  hath,  and  not  according  to  what  he  hath 

not."     2  Cor.  viii.  12. 
A  summons  to  account  for  advantages,  especially  in  official  stations. 
The  fruit  for  the  first  year,  was  ceremonially  unclean.     Lev.  xix.  23. 
The  fruits  of  the  fourth  year,  consecrated  to  the  Lord. 
"  Honor  the  Lord  with  thy  substance,  and  first  fruits  of  thy  increase." 
Fruit  of  the  fifth  year,  eaten  in  the  common  way. 
This  sowing  and  planting,  for  ages  carried  on  by  prophets. 
The  law's  innermost  principle,  sincere  humility  and  constant  repentance. 
The  time  of  blossom,  was  under  David  and  Solomon. 
The.ir  fruits  generally  were  false  doctrines  and  superstitions. 
The  unprofitableness  of  the  Jews  in  the  parable,  a  great  crime. 
A.  breach  of  the  most  solemn  trust,  deepest  ingratitude. 
E7ijoying  church  privileges,  we  must  pay  r-ent  to  God. 
Tlieir  response  to  their  blessings,  idolatry  and  rebelhon. 
They  murmured  against  Moses,  and  rejected  Samuel's  counsels. 
Even  Solomon,  in  his  old  age,  went  after  Ashtaroth. 
Warnings  of  Elijah,  Isaiah,  Jeremiah,  Malachi,  were  forgotten. 
Husbandmen.    Regularly  established,  ecclesiastical  authorities- 
Beat.     Persecuted  the  bearers  of  mercy's  ofi'ers. 
The  outrage  to  the  servant,  an  insult  to  the  Throne. 
They  needed  only  the  power,  to  have  dethroned  God. 
Christ  never  fully  valued,  until  sin's  enormity  is  seen. 
VV^e  must  know  disease's  malignity  to  appreciate  the  Physician. 
The  disowning  of  then:  Lord,  the  giving  up  the  title  to  the  vineyard. 
They  contemned  the  message  and  the  bearer  with  insulting  violence. 


SouAov.  1,  the  Holy  Ghost.  2,  the  Scriptures.  S,  conscience.  Quesnel,  Stipavrei, 
from  Se'pai.  to  slay,  to  flay  alive.  €Ke(j>a\aCu}crav. — Mark  xii.  4,  i.e.  they  made  short  work 
with  him.    Squared  accounts  with  him.  Lightfoot. 


NOTES. 


XX.] 


ON    ST.    LUKE. 


3i; 


11.  And  again  he  sent  another  servant :  and  they  beat  him  also,  and  entreated  kim 
thainefully,  and  sent  liini  aiouy  empty. 

Sent  another.     The  different  senJiugs  implj',  sufficiency  of  warnings. 
His  messages  negleettd,  God  does  not  cease  from  His  demands  and 

entreaties. 
Beat  him  also.     It  is  expressly  said,  "  they  slew  the  prophets."     Neh, 

ix.  2G. 
This  charge  was  solemnly  re-affirmed  by  Stephen.     Acts  vii.  52. 
Those  of  whom  the  world  was  not  worthy,  had  the  worst  usage. 
"  0  Jerusalem,  the  a  that  killest  the  prophets,  and  stonest  them,"  &c. 
They  misunderstood  the  Lord's  absence  and  long-sufiering. 
Ambition  ever  turns  an  office  of  labor,  into  one  of  rule. 
Shamefully.     Indicates  the  wantonness  of  cruelty  and  pride. 
Insulting  outrages,  not  expressly  named  in  the  parable. 
Thus  Hanuu  insulted  the  ambassadors  of  David.     2  Sam.  x.  4. 
Despising  God's  oracles,  results  in  everlasting  shame.     Eom.  vi.  21. 
Sent  away.     Those  resolved  not  to  do  their  duty,  dread  to  be  reminded 

of  it. 
Israel  hardening  its  heart,  an  eternal  warning  to  the  church. 


irpocfflero  ■7r^fi\l/ai,  addressed  himseJf  to  sending.  A  Hebralara  often  found  in  the 
Sept.  Bengel.  aTifiatravTcs — TpaunanVai^es.  The  charactaristias  of  the  Evangelists — 
Luke,  in  exactness;  Mark,  in  graphic  style;  Matthew,  in  condensed  brevity.  Olshausen, 


12.    And  again  he  sent  a  third :     and  they  wounded  him  also,  and  cast  him  out. 

A  thi-rd.     Implies,  the  long-suffering  of  the  householder. 

"Wounded.     Killing  some.     Mark  xii.  5.     Jezebel  slew  the  prophet?  of 

the  Lord. 
Ahab  said  to  Elijah,  "  Art  thou  he  that  troubleth  Israel?" 
Every  wound  given  to  conscience,  leaves  a  scar  upon  the  soul. 
Faithful  rebukes  of  the  wicked  are  received  with  insults,  as  a  reward. 
Those  who  resolve  to  admonish  faithfully,  must  suffer  severely. 
Increasing  rebellion,  shown  by  increasing  ill-treatment. 
Cast  him  out.      Jeremiah  was  put  into  the  stocks  by   Pashur,  the 

governor;  the  people  of  Anathoth  sought  his  life. 
Stoned  by  Jewish  exiles  in  Ejjypt,  according  to  tradition. 
Isaiah  was  sawn  asunder,  under  King  Manasseh. 


NOTES. 


MEMORANDA. 


3IEMOIiANDA. 


316 


SUGGESTIVE    COMMENTABY 


[chap.  XX. 


Others  mocked  and  stoned.     Heb.  xi.  36 ;  Jer.  xxxviii.  19 ;  1  Kings  xviii. 

13 ;  2  Kings  vi.  31  ;  2  Chrou.  xxiv.  19-22. 
Zacliarias,  son  of  Barachias,  was  slain  in  the  temple. 


rpiTov. — The  Law,  the  Prophets,  and  the  Psalms.  Bede. 


13.  Then  said  the  lord  of  the  vineyard,  What  shall  I  do  ?  I  will  send  my  beloved  «o?t ; 

it  maij  be  they  will  reverence  him  when  they  see  him. 

V/hat  shall  I  do  ?     The  exponent  of  infinite  love  divine. 

Patience  of  the  householder,  under  provocations,  wonderful. 

He  does  not  at  once  resume  possession  and  inflict  summary  vengeance. 

"  Howbeit,  I  sem.!  unto  you  ail  My  servants,  rising  up  early,"    &c.     Jer, 

xliv.  4. 
"  Nevertheless  they  rebelled  and  slew  Thy  prophets."     Neh.  ix.  26. 
UuwilUng  to  prciceed  to  extremities,  He  would  bring  them  to  duty. 
"The    Lord    is    merciful    and    gracious,    long-suffering,    abundant    in 

goodness." 
Beloved  Son.     Luke  iii.  22.     God  in  these  last  days  hath  spoken  imto 

us  by  His  Son.  Heb.  i.  2. 
The  eternal  counsels  of  the  Divine  Trinity  here  shadowed  forth. 
The  resources  of  heavenly  love  being  examined  on  the  one  hand. 
The  vieasure  of  sins  perpetually  filling  up  on  the  other. 
Beloved   Son.     Marks  strongly   difference   of  rank  and  dignity  of  the 

Person.     Heb.  iii.  5. 
Our  Lord's  actual  hearers,  doubtless,  quite  imderstood  what  He  meant. 
The  Father  sends  Him  last,  as  if  He  Himself  had  come  to  entreat  rebels. 
He  knew  while  He  was  sjicaking  they  were  plotting  His  death. 
The  prophets  spake  as  servants,  Christ  as  the  Son. 
It  may  be.     Gr.  equally.     His  gracious  adoption  for  man's  sake,  of 

every  means  which  may  turn  the  sinner  to  repentance. 
V/ill  reverence.     Indicates  His  entire  willingness  to  be  reconciled. 

1.  Note  the  offer  made  :  eternal  life.     1  John  v.  11. 

2.  The  mercy  of  the  message  :  herein  is  lave.     1  John  iv.  10. 

3.  The  authority  of  the  Messenger  :  God  so  loved  the  world.  John  iii.  16 

4.  The  mighty  works  done,  and  excellent  doctrines  taught. 

5.  The  subjects  of  the  offer,  dependent,  uncertain  of  a  day. 

See  Him.     The  Son  appears  not  as  a  Redeemer,  but  as  a  Preacher. 


NOTES. 


CHAP, 


XX.] 


ON    ST,    LUKE. 


817 


Tt  TTOiTJo-itf.  The  Lord  is  said  to  hesitate,  that  the  free  will  of  man  may  be  preserved. 
TTtcoy^i/Jnci.  oyaTrij-ror,  -Equivalent  to  fiovoyevov^,  John  i.  14;  Luke  iii.  22;  ix.  20. 
There  is  a  uifficult.v  here,  which  runs  through  everything  referring  to  the  relation  whi.'h 
man's  freedom  and  God's  foreknowledge  sustain  to  each  other,  viz. :— The  Father  fully 
knew  from  the  beginning  what  treatment  Tlis  Son  would  receive.  This  circumstani-'!, 
admirably  suited  to  command  our  sympathy  in  a  human  case,  becomes  revolting  when 
transferred  directly  to  a  divine  subject.  Thus  to  interpret  parables,  avoid  gross 
incongruities,  violating  the  general  analogy  of  language.  Our  Saviour  adopts  this 
principle,  Jlcitt.  iv.  10-12.  To  thin  supreme  a-ithority  it  is  vain  to  oppose  that  of 
Bernard  or  Augustine,  \iz.:— That  a  parable  must  bo  made  to  mean  as  much  as  possible 
Alexander. 

lo-u)!,  equaliter,  or  fortasse.  X)cmos<7i<*?;fS  ;  used  in  this  sense  by  Xcnophon.  to-ois 
occurs  once  in  the  N.T.,  and  once  in  the  Sept.,  1  Sam.  xxv.  21.  It  denotes,  in  a  huuian 
sense,  an  opinion,  conjecture,  or  reasonable  hop£;  intrinsically,  it  denote.s  the  all-wise 
sincerity  of  God.  Bengel.  Surely.  CamphcU,  Foote,  Major.  The  Spirit  could  he  under 
no  doubt.  Numberless  predictions  in  the  O.T.  plainly  show  that  God  foresaw  Christ's 
death,  as  a  certain  event  Bo'ng  ornamental,  it  cannot  without  absurdity  be  applied 
in  the  interpretation  of  the  parable.  Sticr.  iSoi'Tcs,  omitted  by  many  ancient  authorities, 
but  perhaps  as  not  being  exx/ressed  in  Matt,  and  Mark.  ^J/ord;  omitte(l.  Cod.  Sinai. 


14.  But  xnhen  the  husbandmen  saw  him,  they  reotoned  among  themtelves,  saying,  This 
U  the  heir :  come,  let  us  kiil  him,  that  the  inlicritance  may  be  our's. 

Saw  him.     Compare  John  xi.  47-53,  and  counsels  of  Joseph's  brethren. 

Gen.  xxxvii.  19. 
Thinldng  to  defeat,  like  Satan  in  Eden,  only  advance  God's  coi'nsela. 

Acts  iii.  18. 
Christ  connects  future  events  into  one  history  of  the  past. 
The  murderous  decree  of  the  priests,  a  secret  to  the  world,  known  to  tlic 

Son.     John  xi.  53. 
The  awful  deed  was  already  perpetrated  in  purpose. 
Amor* 2r  themst  Ives.     The  heart  speaks  in  God's  hearing. 
The  Thoughts  of  men,  truer  speech  than  the  Wokds  of  men. 
Implies  a,  pluraUtij  of  actors,  consequently  of  plotters. 
The  heir.     Not  earthly  relations  by  death,  but  the  Father's  free  gift. 
One  notzn  possession  of  a  good,  but  hereafter  to  come  into  possession. 
Christ  is  indeed  the  heir  of  all  things.     Phil.  ii.  9-11 ;  Heb.  i.  2. 
He  is  Heir,  not  as  the  Son  of  God,  but  as  the  Son  of  man. 
As  God,  Ho  is  the  creator  of  all  things.     Col.  i.  15-16. 
"  Had  the  princes  of  the  world  known  Him  they  would  not  have  crucified 

Him."     1  Cor.  ii.  8. 
They  suspected  He  was  the  Messiah  and  ^iolated  their  consciences. 


NOTES. 


ME3IORANDA, 


MEMORANDA. 


818 


SUGGESTIVE  C0M3JENTABT 


[chap. 


Nicodemus  was  satisfied  that  Jesus  was  the  Messiah.     John  iii.  2. 

This  latent  consciousness  is  seen  in  the  prophecy  of  Caiaphas.     John 

xi.  50. 
Thbir  ignorance,  Act?  iii.  17  was  tcUful,  therefore  inexcusable. 
They  who  reject  the  Heir,  cannot  share  the  inheritance. 
Those  now  casting  Jesus  out  of  their  hearts,  share  His  murderers'  guilt. 
Pretending  ignorance,  their  cons-cience  responded  to  the  testimony  of  John. 
Hence  before  they  rnicify  Him,  He  is  searching  tlieir  hearts  as  Judge. 
Tliey  knew  from  scripture  where  to  find  the  newly  born  Saviour. 
But  they  had  no  desire  to  go  to  Him  with  the  wise  men. 
They  knew  the  Son,  and  yet  they  knew  Him  not.     John  i.  10. 
Their  blindness  was  self-iniiicted  sealed  as  a  judicial  curse. 
Kill  liim.     An  unconscious  side-glance  at  Joseph  as  type  of  Christ. 
The  murderous  resolve  stands  in  the  same  words.     Gen.  xxxvii.  20. 
Joseph  coming  forth  from  the  pit,  in  opposition  to  the  bloody  counsels  of 

his  brethren ; 
Predicted  the  Lord's  resurrection,  and  the  fulfilment  of  his  own  dreams. 
The  Pharisees,  in  secret  counsels,  never  trusted  one  another  so  far,  or 

dared  look  their  own  wickedness  so  directly  in  the  face,  as  to  say  , 

"  This  is  the  Messiah,  let  ^s  kill  Him." 
The  Great  Master-Builder  was  auout  to  take  down  the  scaffolding,  tlie 

ancient  Levitical  ritual. 
The  selfish  and  proud  under-builders  set  themselves  to  resist  His  purpose. 
Jehovah  says  "  iCiss  t]ie  So??,"  Psa.  ii.  12.,  but  sinners  said  ^' Let  us 

kill  Him." 
This  resolution  had  actually  been  taken  in  the  Sanhedrim.     John  xi.  53. 
The  measure  of  their  sin  is  thus  filled  to  the  last  drop. 
Type,  parable,  and  history,  point  to  one  great  truth. 
In  Christ's  death,  the  guilt  of  the  whole  world  is  summed  up. 
Th.e  inhei'itarLce.     Self-righteousness  is  ever  seizing  on  the  divine 

inheritance. 
Angels  obtained  their  sad  inheritance  by  rebellion. 
Man,  in  Paradise,  obtained  his  fearful  lot  by  disobedience. 
Their  mournful  experience,  proved  their  inheritance,  their  ruin. 
A  ray  of  light  cut  off  from  the  sun,  becomes  darkness. 
Tiiey  wasted  it  then,  and  on  earth,  He  offered  it  in  heaven. 
His  kingdom  was  spiritual,  they  desired  a  temporal. 
Hence  their  rejection  of  the  Messiah,  and  bitterness  towards  Him. 
May  be  oui'S.  Eulers  would  make  their  provisional  authority  perpetual. 
In  bolstering  up  Mosaic  institutions  beyond  prescribed  limits,  they  were 

guilty  of  usurpation. 


NOTES. 


CHAP.  X2.] 


ON  ST.  LUKK. 


319 


ME3IORANDA. 


They  dreamed  that  the  Lord  would  suffer  there  to  roh  Him  with  impunity. 
It  is  the  deceit  of  Satan,  wnose  thought  he-re  is  properly  expressed. 
The  parable  shows  a  fearfully /ooZii/i,  obstinate ijcrsiverance  in  pvil. 
As  there  is  no  other  Son  to  be  sent,  we  will  not  be   molested  with  othex 

demands. 
Thus  scribes  and  Pharisees,  trusted  to  abide  for  ever,  masters  of  the 

Jewish  church. 


(cAijpovofio?.  Not  here,  like  the  Latin  haerea,  but  equal  to  Dominus  or  Lord.  Camp- 
bell.  Christ  is  the  Heir  and  the  Testator  likewise.  The  Heir,  because  He  survives  Hia 
own  death  ;  and  of  the  testament  which  He  Himself  bequeathed,  He  reaps  as  it  were  the 
hereditary  profits  in  our  advances.  Ambrose.  For  <iauTous,  aAA^Aoui.  Cod.  Sinai.  Seire, 
omitted.  Tischendorf,  Al/ord. 


15l  Su  they  east  him  out  of  the  vineyard,  and  killed  him.      What  therefore  shall  tlic 
lord  of  ike  vineyard  do  u7ito  them  ! 

Cast  him  out.     Matt.,  Mark,  and  Luke  describe  him  as  thus  treated. 
We  are  reminded  that  J'^sus  suffered  without  the  gate,     Heb.  xiii.  13. 
Exclusion  from  the  Hebrew  camp  styled,  being   "  cut  off  from"    God'e 

people. 
Thus  the  leper  was  put  out  of  the  camp  of  God. 

"  Naboth  was  carried  forth  out  of  the  city  and  stoned"     1  Kings  xxi.  13. 
They  flung  forth  the  body,  denying  it  common  sepulture.     Mark  xii.  8, 
As  if  thej-  said,  "  That  is  our  answer  to  the  householder's  demands." 
Eejection  of  the  Son,  the  culminating  point  in  the  sin  of  the  world. 
Pastors  are  taught  to  peril  their  life,  in  fidelity  to  their  charge. 
Paul  willing  to  be  anathematized  for  the  salvation  of  his  countrymen. 

Kom.  ix.  3. 
Multitudes  have  been  cast  out  of  the  church  for  clinging  to  the  cross. 
Those  who  thus  persecute  saints,  cast  Christ  out  of  the  vineyard. 
An  undoubted  allusion  to  excommunication  before  death. 
Others  refer  to  the  crucifixion  outside  Jerusalem. 
Killed  him.     This  was  charged  on  the  men  of  Israel  by  Peter. 
'Him  have  ye  taken,  and  by  wicked  hands,  have  crucified  and  slain." 

Acts  ii.  23. 
Beginners  in  sin,  know  not  the  fearful  extreme  they  may  attain. 
"  Which  of  the  prophets,  have  not  your  fathers  persecuted "'"     Acts  vii.  52- 
"  I  send  you  prophets  and  wise  men,  some  of  them  ye  shall  kill."    JIttt, 

xxiii.  34. 
The  nominal  church  has  often  been  the  scene  of  frightful  ciuelty. 


NOTES. 


3IE3IORANDA. 


320 


SUGGESTH'E    COMMENTAEY 


[chap.  XX. 


What  therefore?    The  parable  finished,  our  Lord  appeals  to  the 

priests. 

Do  unto  them.      Successive  generations,  filling  up  their  miquities, 

a  living  unity. 
Were  it  not  so,  all  confession  of  our  fathers'  sins  mere  mockery.     Matt 

xxiii.  32-35. 
Shall  He  return  armed  with  irresistible  power  to  execute  justice  ? 
The  abrupt  question,  a  summons  to  judge  themselves.     Isa.  v.  3-6. 


fVpaAdvTcj.  His  suffering  without  the  city  does  not  exhaust  the  meaning  of  the 
piopliecy  any  more  than  John's  preaching  in  the  wilderness  exhausted  ls.i.  xl.  3,  or  the 
dividing  the  Saviour's  garments,  Psa.  xxii.  18.  Alexander,  ^oi-q^ec.  The  question  would 
imply  a  Lypothctlcal  case,  but  the  future  treats  it  as  a  real  one,  still  in  progress, 
implying— "Well  there  is  such  a  vineyard,  and  there  are  such  husbandmen.  Now,  I 
ask  how  the  owner  of  the  soil  may  be  expected  to  treat  such  tenants  ?  "  The  answer  of 
cur  Lord  clearly  intimates  a  change  of  dispensation,  a  destruction  of  the  faithlosg 
.Towish  rulers,  and  transferring  their  privileges  to  a  community,  composed  of  GentUea 
and  Jews.  Alexander. 


16.  He  shall  come  and  destroy  these  Imsbnndmen,  and  shall  give  the  vineyard  to  others^ 
And  when  they  heard  it,  they  said,  Ood  forbid. 

He  shall  come.     Because  in  the  Son  is  present  the  Father's  majesty. 
Destroy.     These  words  of  our  Lord  hint  at  their  murderous  guilt  and 

punishment ;  He  had  compelled  them  to  condemn  themselves. 
An  eclu)  of  the  divine  warnings  from  the  depths  of  the  soul. 
Implies  that  they  had  little  more  time  to  repent. 
The  Great  Judge  cometh,  "  and  who  will  be  able  to  stand  ?" 
When  God  appears  to  take  vengeance,  where  shall  a  refuge  be  fotmd  ? 
What  must  be  their  portion  with  no  God,  but  an  almighty  avenger? 
The  parable  here  passes  into  a  direct  prophecy. 

Hnabandmen.     While  there  is  life  of  a  nation,  also  a  life  of  each  part. 
A  generation,  chastened  for  its  own  and  for  its  fathers'  iniquities. 
Having  filled  up  its  measure,  the  accumulated  weight  of  punishment 

descends. 

It  remains  for  each  uidicidual  to  withdraw  himself  from  the  outward 

calamity. 
There  will  ev«r  be  an  ark,  when  the  world  perishes. 
There  was  a  Pella  wlien  Jerusalem  was  destroyed. 
Vineyard.     Made  desolate,  the  sanctuary  laid  waste. 
To  others.     Church  taken  from  priests  and  given  to  apostlos. 

NOIES, 


CHAP.  XX.] 


ON   ST.    LUKE. 


321 


Privilcgos  exalting  tbe  Jews  to  lieaven  given  to  the  Gentile'^. 

"  Ye  judge  yourselves  unworthy,  lo  !  we  turn  to  the  Gentiles." 

They  virtually  declare  tiiemselves  surrendering  the  vineyard  to  others. 

In  a  suicidal  "uiauuer  they  depose  theinselves. 

The  light  unheeded,  the  candlestick  is  removed.     Rev.  ii.  5. 

God  forbid.     Gr.  Let  it  not  he  so.     The  word  "  God"  is  not  in  the 

Greek. 
Flattering  hearts  weigh  sin  in  different  scales  from  God. 
The  scope  of  the  parable  had  not  escaped  their  comprehension. 
"  That  shall  never  be.     Our  privileges  can  never  be  so  forfeited." 
There  was  no  faith  nor  fear  ;  hence  no  repentance. 
It  was  not  a  pious  prayer,  bi;t  &  protect  against  judgment. 
Within  three  days  they  perpetrated    the  very  crime  which  they  now 

deprecated. 
The  anticipated  stroke  came,  and  the  prediction  was  verified. 
But  far  more  fearfully  fulfiUed  in  the  doom  of  the  impenitent  in  the 

world  to  come. 
The  arrested  hypocrite  pronounces  his  own  sentence. 
Although  in  their  intense  hypocrisy  they  pretend  to  know  not  of  whom 

He  spake. 
It  is  the  last  form  of  Divine  warning  addressed  to  men. 
Notorious  sinners  often  confidently  assert  they  can  neverperish  eternally. 
But  denial  or  unbelief  cannot  falsify  Divine  truth. 


\tyov(TLv  avTw,  KaKovi  KaKtiii  aiTo\t<TeL  aiiToiii. — Matt.  xxi.  41;  omitted  by  Ltike  suid 
Mark.  But  Luke  gives  ua  the  key  to  them,  by  telling  us  the  parable  was  spoken  in  the 
hearing  of  the  people,  who  seem  to  have  made  the  answer.  Al/ord.  By  the  Pharisees 
pretending  to  miss  the  sense  of  the  parable.  Trench,  Ohhausen,  Stier.  The  Jews  at 
fiU-st  pronounced  that  opinion,  then,  perceiving  the  point  of  the  parable,  said  what  Luke 
relates.  Theophylact ;  or  else,  in  the  multitude  were  two  classes,  from  whom  the 
different  expressions  came.  Auguslvie. 

The  Jewish  historian  traces  the  destruction  of  Jerusalem  to  the  murder  of  one  man, 
fhe  high  pri&st,  Ananias.  Josephus.  He  errs  only  in  the  name  of  the  person.  Mali  cum 
Bint  male  perdet  illos.  Erasmus. 

HI)  yeVoiTo.  Far  be  the  thought;  may  it  not  occur.  W,  t^  W.  An  ejaculation  of 
their  consciences,  applying  the  parable  to  themselves.  Wordsworth.  Far  be  it  from  u.s 
to  kiU  the  heir.  Btvnjef.  Implying  in  general  a  virtuous  indignation  at  the  conduct  of 
the  husbandmen.  The  propriety  of  the  laeasure  could  not  be  questioned.  Wakefield, 
Ibe  council  daringly  gave  their  decision,  although  they  felt  that  the  parable  referred  to 


NOTES. 


MEMORANDA, 


ME3IORAN  DA. 


:-522 


SUGGESTIVK    COMMKXTAKY 


[chap.  XX. 


17.  And  he  beheld  them,  and  said,  What  is  this  then  that  is  written,   Tlie  stone  whieh 
the  builders  rejected,  the  same  is  become  the  head  of  the  corner  ? 

Beheld,  tliem.     Gr.    having   looked  stedfastly    upon   them,   to  aroiise 

attention. 
A  c;ilm  and  solemn  penetration  of  their  thouglits  aud  purposes. 
Tbey  felt  the  same  searching  eye  they  will  at  judgment. 
At  length  Christ  and  His  adversaries  stood  face  to  face. 
Thus  the  prophet  in  disguise  obtained  a  sentence  from  the  lips  of  the 

king  against  himself. 
"  Eemoved  the  ashes  from  his  face,  and  the  king  discerned  that  he  waa 

of  the  prophets."     1  Kings  xx.  41. 
He  beheld  them  with  compassion  and  grief. 
He  saw  them  deliberately  ruining  their  souls  and  nation. 
Written.      Luke  i.   63.     Ancient  materials  and   methods  of  writing. 

See  Notes. 
The  text  precedes  the  Hosanna  uttered  by  the  people,  Mark  xi.  9.,  and 

implies  His  sanction  of  that  application. 
In  the  cToss  of  Christ,  every  thing  is  done  as  foreseen  by  the  Lord- 
"  If  you  cannot  prevent  My  exaltation,  how  can  you  escape  My  judgment  ?" 
Jesus  honors  the  scriptures  everywhere  as  the  counsel  of  God. 
The  stone.     Psa.  cxviii.  22.     Every  line  of  this  psalm  seems  to  apply 

to  the  Eedeemer. 
By  the  Jews  applieu  to  the  Messiah.     Acts  iv.  11. 
The  rejection  of  the  corner  stone  corresponds  with  murdering  the  heir. 
Our  Saviour  for  a  moment  leaves  the  imago  of  the  vineyard. 
It  was  inadequate  to  set  forth  one  important  truth. 
The  malice  of  the  Pharisees  could  not  defeut  the  counsel  of  God. 
The  Son  should  be  heir,  despite  their  treason  and  malice. 
This  prophecy  primarily  refers  to  David's  rejection  by  Saul. 
Christ  rejected  at  the  temple,  at  the  bar,  at  the  cross,  at  the  sepulchre. 
Exalted  in  the  resurrection,  the  ascension  and  gospel  triumph. 
He  was  made  Head  over  all  things  to  the  Church.     Eph.  i.  22. 
Ministers  resolved  to  walk  in  His  steps,  must  expect  rejection  too. 
A,  plain  identification  of  the  stone  in  Dan.  ii.  34,  and  Psa.  cxviii.  22. 
The  whole  kingdom  and  i^ower  of  the  Messiah,  summed  up  in  Himself. 
It  is  at  once  a  stumbling  block,  and  a  foundation.     Isa.  viii.  13-14, 
This  rock  was  hewn  out,  and  rolled  down  from  the  everlasting  hilla, 

Dan.  ii.  34. 
Unbel'ef  turns  the  warning  of  the  prophet  into  a  new  snare. 
The  builders.     Elders,  High  Priests  and  Scribes. 
Answers  to  the  Son's  rejection  by  the  husbandmen. 


NOTES. 


CHAP.  XS.] 


ON    ST.    LUKE. 


828 


Boasting,  vain-glorious  builders  of  the  church,  cast  away  the  chief  comer 

stone. 
With  them,  to  "  kill  Him,"  was  to  preserve  their  place  and  power. 
With  God,  the  very  means  to  make  Him  "  head  of  the  corner." 
In  the  conflict,  success  was  their  defeat,  His  fall,  was  victory. 
The  Chm-ch's  triumph  certain,  friends  and  even  foes  are  builders. 
A  token  that    wicked    schemes    shall  be    overruled  to    the  Church'B 

advancement. 
It,  "  standetli  sure,"  having  this  seal   "  the  Lord  knoweth  them  that  are 

His."     2  Tim.  ii.  19. 
Rejected.     The  human  master  builders  had  marked  this  stone  to  be 

cast  away. 
God,  the  true  Master  Builder,  reared  a  building  upon  it  defying  the  gates 

of  hell. 
Human  reason  would  never  have  inferred,  that  one  hanging  between 

two  thieves  would  yet  receive  the  icorship  of  the  ivorM. 
Head  of  the  corner.     The  great  enigma  of  the  corner  stone  solved  at 

the  resurrection. 
Its  ever  growing  fulfilment,  prevades  the  whole  N.T.     Acts  iv.  11. 
Jesus  shows  their  ignorance  to  those  boasting  they  had  the  key. 
The  lot  of  persecuted  ministers,  was  that  of  the  Prince  of  Pastors. 
Their  reward  will  be  from  Kim,  on  His  thione  of  power  and  glory. 
Christ  is  the  key-stone  of  the  universe,  binding  all  under  it  more  closely 

togetjier. 
Marvellous.      Mark  xii.  11.      The  Church  built  upon  a  crucified  Jew, 

the  great  enigma  of  the  world's  history. 


3lEM01iA  N  DA . 


AlOov.  Our  Lord  changes  the  figure.  In  1  Cor.  iii.  6-9,  the  two  ideas  of  hushan(1ry 
and  building  are  combined.  W.  dc  W.  Ki'^a\r]v  ywi/tas.  The  point  of  comparison  is  the 
Junction  of  the  two  walls,  the  Jews  and  Gentiles.  Augustine.  The  meeting  of  Jews  and 
Gentiles  in  one  faith.  Cyril.  An  emblem  of  the  Gentiles  rejected  by  Jews,  but  put  in 
their  place  by  Jehovah.  Referred  to  Christ.  Alexander.  Not  the  foundation  stone, 
though  this  be  first  laid.  Pearce.  The  foundation  corner  stone.  Doddridge.  The  nnioa 
of  the  Jews  and  Gentiles  in  Christ's  descent.  Kahab  and  Ruth  were  Gentile  ancestors. 
Amonius,  Cyril.    Psa.  cxviii.  not  a  direct  Messianic  psalm.  Oosterzee. 


18.  Wliosoever  shall  fall  upon  that  stone  shall  be  broken;  but  on  whomsoever  it  sliall 
faV,  it  will  grind  him  to  powder. 

Shall  fall.     Gt.  hath  fallen.     They  who  ai'e  offended  at  Christ's   low 
oetate.     loft-  viii.  14. 


NOTES. 


MEMORANDA, 


824 


SUCJOESTIVE   COMMENTARY 


[chap.  XX. 


There  is  worse  cm  of  whieli  cur  Saviour  now  warns  the  Pharisees. 
Those  who  vmderstand  not  the  Soriytureg,  "  Have  ye  not  read?"     Mark 

xii.  10.. 
Such  ought  to  be  rebuked  with  Christ's  words  in  Luke  xsiv.  25. 
Their  burning  hearts  will  read  it,  in  the  hght  of  Pentecostal  fires. 
It  signifies  every  one  that  stumbleth  at  the  Gospel  of  Christ. 
•'  Blessed  is  he  who  shall  not  be  offended  in  Me."     Matt.  xi.  6. 
That  stone.     A  sanctuary  and  asylum  for  all  believers. 
At  once  the  foundation  and  key-stone  of  the  building. 
Every  soul  participates  in  the  divine  nature  in  the  foundation  rock. 
Henc«  all  saints  are  living  stones,  built  on  the  Bock  of  ages.     1  Peter 

ii.  5. 
These  stones  cemented  by  love,  hence  the  Church  grows.     Eph.  iv.  16. 
Shall  be  broken.  Gr.  shall  be  crushed  together,  shattered  ;  the  sinner's 

doom,  terrible. 
The  Jews  rejected  Christ,  when  in  His  humiliation. 
Gospel  despisers  put  Him  to  shame,  in  the  time  of  His  glory. 
Persecutors  in  spite  of  their  malignity,  are  instruments  only  of  good,  to 

the  righteous. 
The  bringing  out  of  the  grain,  is  due  to  the  strokes  of  the  flail. 
But  He  will  come  to  avenge  His  elect.     Luke  xviii.  7, 
Vain  devices  to  hope  to  suppress  the  truth,  or  thwart  God's  counsels. 
It  is  wise  to  build  on,  it  is  madness  to  rush  against  the  Bock. 
On  whomsoever  it,  &c.     Those  who  hate  tho  Lord,  shall  be  crushed. 
It  falls  on  none,  who  have  not  first  fallen  on  it. 

Shall  grind.     The  corner  stone  at  rest,  is  Jesus  revealed  in  the  Gospel. 
The  comer  stone  grinding,  is  Jesus  judging  on  the  Throne. 
The  corner  stone  lies  everywhere  in  thy  way,  0  reader ! 
We  must  in  faith  build  upon  it,  or  without  faith,  fall  iipon  it. 
It  has  become  a  great  mountain,  and  is  filling  the  earth.     Dan.  ii.  35. 
Tbis  dispensation  utters  a  fearful,  yet  merciful  warning. 
"Behold  ye  despisers,  wonder  and  psrish."     Acts  xiii.  41. 
To  powder,     i.e.,  "  like  the  chaff  of  a  summer  threshing-floor."     Dan. 

ii.  44. 
The  act  of  threshing,  crushed  the  chaff  into   minute  fragments.      Matt. 

iii.  12. 
"He  shall  be  a  stone  of  stumbling,  and  rock  of  offence."     Piom.  ix.  33. 
From  a  scaffold  12ft.  high,  arojk  flung,  crushed  the  criminal. 
The  guilt  of  persecution  much  greater  than  that  of  careless  believers. 
"He  shall  break  them  with  a  rod  of  iron,  and  dash  tliem  in  pieces,"  &o. 

Psa.  ii.  9. 

NO  Ti:s. 


CHAP.  XX.] 


ON   ST.    LUKE. 


"K)=s  tlie  Son,  lest  He  benngry,  and  ye  per'sh  from  the  way,  when  His 

wrath,"  &c.     Psa.  ii.  12. 
If  thou  art  God's  building,  thou  art  safe  from  floods,  wind  and  storm. 
Happy  those  who  "  build  on  the  foundation  of  the  Apostles  and  Prophets, 

Jesus  being  the  corner  stone."     Eyh.  ii.  20. 


ei^' 01' S'ai' Tre'crj),  refei-3  to  those  found  unbelieving  wlieu  Chiist  comes.  Baradius, 
Augustine,  Chiysostom,  Theophijlact.  Some  discriminate  here  between  the  guilt  of  the 
Jewish  Church,  at  Christ's  first  advent,  and  that  of  the  Gentile,  at  His  second  coming. 
Proverbial :  Qui  saxa  Ligustica  portat,  &c. 

"Obtri*iQin  vulgi  perit  omne  cadaver 
More  auima;."  Juvenal,  Sat.  iii. 

AiKfAJJcrec. — Literally,  to  winnow,  i.e.  throw  them  oft  as  chaff.  Meyer,  W.  <&  PT. 


19.  IT  And  the  chief  priests  and  tJie  scribes  the  same  hour  sought  to  lay  hands  on  him  ; 
and  they  feared  the  people  :  for  tlwy  perceived  that  he  had  spoken  this  parable  agai'uit 
th?m. 

Chief  priests,  and  Pharisees,  Ivlatt.  xxii.  15,  and  Herodians.     Mark 

xii.  13. 
Unity  of  compact,   determined  resistance,    and  incorrigible   folly,   plot 

against  Christ. 
Ecclesiastics,  politicians,  orthodox  and  liberals,  all  conspire. 
In  persecuting  saints  men  combine,  who  differ  in  everything  else. 
Pharisees  and  Herodians.     Mark  xii.  13.     Their   only   bond   ol>  union, 

hatred  of  our  Lord. 
Same  hour.     Their  hatred  of  Him,  increasing  in  violence. 
Iiay  hands.     They  no  longer  intended  to  keep  on  terms  with  the  Lord. 
Lawless  violence  is  often  prevented  by  fear  of  personal  safety. 
Desperate  indeed  must  be  men's  state  when  they  are  provoked  to  sin  by 

mere  admonition. 
Their  corruptions  rebelled  against  their  convictions. 
When   "  the  heart  is  fully  set  in  man  to  do  evil,"  Ecc.  viii.  11,  the 

warnings  pass  like  the  shadow  over  the  rock. 
The  more  light  in  their  mind,  the  more  hatred  in  their  heart. 
There  is  something  a\Tful  in  the  terrible  blindness  of  these  men  I 
They  well  understood  the  penalty,  yet  defiantly  reject  the  Stone,  that 

will  soon  grind  them  to  powder. 
This  hatred  of  the  truth  discovers  one  of  the  depths  of  Satan, 


NOTES. 


31E3IORANDA. 


ME3IORAN  DA, 


826 


SUGGESTIVE    COMMENTARY 


[chap.  SX. 


Sin  by  sceptics  callod  an  infirmittj,  or  excessive  sensitiveness. 

Feared.     Tliey  Imew  that  people  counted  Jesus,  as  well  as  Jolm,  a 

propliet. 
They  resolved  to  have  Him  accused  in  the  forms  of  law. 
The  fear  of  God's  eternal  justice,  is  utterly  despised. 
Fear  only  chains  the  hands,  the  heart  is  abandoned  to  iniquity. 
The  Sanhedrim  was  pressed  within  by  the  spiritual  tvords  of  our  Lord. 
It  was  pressed  from  without  by  the  temper  of  the  people. 
Unbelief  reaches  its  climax  of  malignity  in  feeling  its  weakness. 
The  Lord's  enemies  harden  themselves  afresh  after  each  defeat. 
Perceived.     Conscience  is  often  blinded  for  a  while. 
Their  passions  hke  slumbering  tigers  were  aroused  by  truth. 
Unbelief  comprehended  the  words,  although  it  fiercely  rejected  them  and 

the  Teacher. 
Spoken  against.     He  had  indeed  said  many  things  against   them, 

but  not  enough. 
They  are  determined  to  bring  greater  shame  on  themselves. 
A  good  man's  deeds  an  indirect  censure  of  the  wicked. 
Parable.     Luke  iv.  23;  v.  36.     See  Notes. 


oJ  vpaM^aTeTs  Ka\  ol  ipxtepets.  Tischendorf,  Alford.  Kal  e4>op^0r,,Tav,  koi  befOHJ 
t^o^^e.  is  not "  but;  "  the  clause  signifies  the  state  of  mind  in  whioli  tlieir  attempt  was 
made.  Alford.  Yes  for  all  that.-Fear  restrains  the  hands,  but  not  the  e^il  heart. 
Quesnel.  Condemned  by  Pope  Clement  II,  in  the  BuU  Unigenitus  1703.  Eome  ever 
tries  to  make  the  Scriptiu-es  sanction  peisecution. 


20.  And  they  watched  him.  and  sent  forth  spies,  which  should  feign  themselves  just  men, 
that  they  might  take  hold  of  his  words,  that  so  they  might  deliver  him  u7ito  the  power  and 
authority  of  the  governor. 

Watched.     Seeking  the  opportunity  to  injure  Him. 
Through  His  entire  life,  with  malice,  they  haunted  His  steps. 

1.  They  take  counsel.  He  is  thoroughly  armed. 

2.  They  would  entangle  Him.     He  seeks  to  deliver  them. 

3.  They  flatter  Him.     He  rebukes  them,  to  save  them. 

Spies.     Gr.  men  suborned,  instructed  for  that  purpose,  Pharisees    and 

Herodians.     Matt,  and  Mark. 
Enemies  suspend  mutual  hate,  to  persecute  a  third,  dangerous  to  both. 

NOTES, 


onAP.  XX.] 


ON  ST.  LUKE. 


827 


When  tad  men  conspire,  good  men  should  associate. 

"  The  cbilJreu  of  the  world  are  wiser  than  the  children  of  light."     Luke 

xvi.  8. 
Feign  tliemselves.     Gr.  Plaij  the  hypocrite.     Yain  expectation. 
"  He  needed  not  that  any  should  testify  what  was  in  man."     John  ii.  25. 
The  servants  of  Satan  often  assume  the  livery  of  Christ. 
The  wicked,  never  profounder  hypocrites  than  when  they  fict  honestly. 
Many  speak  the  language  of  Canaan  who  are  strangers  at  heart. 
"  Even  Satan  is  transformed  into  an  angel  of  light."     2  Cor.  xi.  14. 
Just  men.     Piously  inquiring  how  to  settle  their  scruples  of  conscience. 
They  only  desire  a  fair  pretence  for  taking  Him  before  the  governor. 
The  Sanheilrim  had  no  longer  power  to  punish  by  death. 
Charity  iorhidn  judging  our  neighbor's  heart. 
Prudence  forbids  trusting  our  neighbor's  tongue. 

An  ignorant  bystander  might  have  said  "  These  are  sincere  inquirers." 
Wolves  in  sheep's  clothing  could  not  deceive  the  Shepherd. 
"  Their  words  were    smoother  than  oil,  but  war  was  in  their  hearts." 

Psa.  Iv.  21. 
Might  take  hold.     Gr.  of  him  by  a  word.     Men  failing  to  be  judges 

become  accusers. 
Slander,  failing  to  blast,  may  yet  stain  the  good  man's  name. 
They  could  succeed  only  by  making  Him  suspected  of  crime. 
They  wanted  a  political  Messiah,  that,  He  would  not  become. 
The  governor.      Persecutors   aim  to  make  secular  powers,  tools  of 

their  malice. 
Pilate  would  have  suffered  Jesus  to  live  in  peace,  but  for  the  priests. 


fyKaSeVovs.  Persons  suborned  or  sent  by  others  to  lie  in  axabnsb.  Herodians, 
Matt.  xxii.  18.  They  were  favorable  to  the  Eomau  government,  while  the  Pharisees 
oppcsed  it.  Oiigen,  Jerome.  The  former  saw,  in  the  Herodian  family,  a  pledge  of  the 
national  existence,  in  the  face  of  Roman  ambition.  They  were  pleased  with  the  com- 
promise of  the  ancient  faith  and  heathen  civilization.  Their  conflicting  doctrines  were 
thrown  into  the  background  by  political  expediency  or  necessity.  The  Syrian  version 
renders  it. — Tin:  d:>me«Hcs  of  Herod,  Campbell.  Their  doctrinal  tenets  were  chiefly  those 
of  the  Sadducees.  Majjr. 

imoKpivofxivovi;,  (utto  and  Kpivoj)  to  answer,  to  respond;  to  act  a  part  upon  the 
»tage  ;  hence  to  assume  a  connierfeit  character ;    to  pretend,   to  feign.  Liddell  (t  Scott. 

aiiTcC  koyov.  The  E.V.,  in  rendering  "/m  words,"  has  mistaken  the  construction  of 
the  clause.  It  is,  tliat  they  might  lay  hold  of  Him  by  some  saying ;  "catch  Him  by  a 
word,"  see  Mark  xii.  13.  Alford.  Tg  dpx;/.  The  ruling  power,  and  unto  the  auiliority  of 
tho  govoinor.  Alford. 


NOTES. 


31E310UANDA. 


ME3IORANDA. 


828 


suggestiat;  commentary 


[chap.  XX. 


21.  And  they  asked  him,  soAjing,  Ma-iter.  we  know  that  thou  aayest   and   teaehest 
rightly,  neither  acceptest  thoti  the  person  of  any,  hut  teaehest  the  way  of  God  truly  : 

They  asked.      The  Pharisees'  spokesmen,    "  coveting  this  bad  pro- 
eminence." 
What  they  do  in  cunning  and  vialice  we  should  do  in  earnest  sincerity. 
Look  to  Christ  for  counsel,  in  all  cases  of  doubt. 
Master.     We  should  always  suspect  the  praises  of  the  worldling. 
The  hj'pocrite  seldom  speaks  the  truth,  except  to  deceive. 
The  power  of  truth  is  such,  it  will  make  their  tongues  condemn  them. 
The  Gospel  in  an  iingodly  ministry,  a  light  carried  by  an  enemy. 
It  diseovers  to  us  the  very  pitfalls,  into  which  the  bearer  falls. 
Enemies  publishing  the  truth,  illustrate  the  wisdom  of  God. 
We   know.      These  knaves  speak,  as  if  they  would  submit   to    life 

authority. 
They  do  not  however,  say,  "  We  know  Thou  art  the  Messiah." 
It  seems  to  imply  that  they  were  ready  to  honor  Him  as  such. 
*'  We  know  that  Thou  wilt  tell  \is  to  our  faces  what  Thou  thinkest." 
Sucn  flattery  blinds  the  eyes,  and  warps  the  judgment  of  myriads. 
These  crafty  casuists,  regarded  Jesus  as  a  mere  mmi. 
Though  eminently  wise,  they  trusted  He  was  thus  to  be  reached. 
They  came  to  Him,  transformed  like  Satan  into  angels  of  light. 
The  devil  has  sometimes  worn  the  garb  of  a  theologian."    Matt.  iv.  6. 
Teaehest  rightly.     Twice  these  shameless  hj-pocrites  speak  the  word 

which  judges  them. 
The   faithful  witness,  Kev.  i.  5,  receives  the   highest  praise  of  His 

enemies. 
The  wretches  think  they  can  overcome  Christ  with  flattery. 
Unaware  that  this  eulogy  was  the  sharpest  satire  upon  themselves. 
His  enemies    compassing   His   death,  said,   "  He  spake  as  never  man 

spake."     John  vii.  46. 
"Even  so  we  speak,  not  as  joleasing  men,  but  God."     1  Thess.  ii.  4. 
Hypocrites  have  honey  on  their  lips,  but  gall  in  their  hearts.     Psa.  Iv.  21. 
Their  voice  is  the  voice  of  Jacob,  but  their  hands  are  the  hands  of  Esan. 

Gen.  xxvii.  22. 
He  who  has  God's  truth,  is  sure  at  last  to  carry  off  the  victory. 
He  who  would  put  the  saints  to  shame,  will  himself  be  confounded. 
Acceptest,  &c.     A  formula,  influenced  by  partiality  in  any  one's  favor, 
"  I  charge  thee  before  God  that  thou  do  nothing  by  partiality." 
They  flattered  Him,  with  the  hope  of  putting  Him  off  His  guard. 
"Tell   us  now  with   Thy    well  known  uniform  frankness,  here    in  the 

temple,  before  all  the  people." 

NOTES. 


XX.] 


ON    ST.    LUKE. 


829 


"  Thou  carest  notliing  for  CoDsar,  notlnng  for  these  Herodians." 

"  Thou  knowfst  we  Pharisees  differ  from  them  in  judgment." 

A  hint  to  lift  Himself  in  His  ans-wer,  above  the  Roman  authorities  : 

And  trust  the  Pharisees  and  Jewish  people  to  stand  by  Him. 

They  saw  their  power  did  not  inthnidate  Him,  in  the  way  of  truth. 

"  The  kisses  of  an  enemy  are  deceitful."     Prov.  xxvii.  6. 

And  Joab  to  Amasa,  "Art  thou  in  health,  my  brother?"     2  Sam.  xx.  9. 

"  Their  words  were  softer  than  oil,  yet  were  they  drawn  swords."     Psa. 

Iv.  21. 
The  way  of  God  truly.     A  Hebraism  for  "  The  true  way  of  God." 
A  most   abandoned  falsehood  to  them,  yet  constrained  to  confess  his 

sincerity. 
This  avowal  of  His   enemies   obliges   us,    1,   faithfully  to   receive   Hitj 

instruction.     2,  willingly  to  follow  it.     3,    to  labor  to  spread  Hid 

doctrines. 


opfio)?.  Our  Saviour's  universal  reputation  for  integrity,  may  vindicate  the  character 
of  these  spies,  in  speaking  the  truth.  Olshansen.  np6(Toinov. — A  Hebraism,  Gal.  ii.  S. 
oil  Aa^jStii'et?  wpocrioiTov.  Used  by  LXX.  for  Hebrew  (seth  panim),  "to  resiject  persona." 
Matt,  and  Mai-k  have  here  oii  /SAeVeis  ets  ttpooidttov.  WordsivortJi.  It  is  metaphorically 
for  the  external  rank  and  condition. 

(iA>;9eias.  No  poet  could  portrfly  the  nriited  falsehood  and  folly,  with  more  ps;icho- 
logical  depth  &nA.  striHiif)  effect,  than  these  miserable  men  depict  them  in  themselveB, 
by  a  word  or  two  from  their  oivn  lips,  in  the  simple  language  of  the  Evangelist.  Stier 


22.  Is  it  lawful  for  us  to  give  tribute  unto  Casar,  or  no  T 

Is  it  lawful  ?     •'  Thou  mayest  not  set  a  stranger  over  thee,  who  is  not 

thy  brother."     Deut.  xvii.  15. 
Proud  obstinacy,  Hot  religious  principle,  refuses  submission  to  a  foreign 

power. 
But  the  Lord  distinctly  demanded  submission  to  an  alien  monarch. 
"  Bring  your  necks  under  the  yoke  of  the  king  of  Babylon."  Jer.  xxvii.  12. 
They  falsely  declare,  "  We  were  never  in  bondage  to  any  man."     John 

viii.  33. 
Ministers  should  shun  the  petty  politics  of  party,  in  the  imJpit. 
The  pulpit  should  speak  on  the  duties  of  subjects,  Eom.  xiii.  7;  and 

doom  of  ungodly  rulers.     Psa.  cxlix.  8-9, 

NOTES. 


BIEMOllANDA. 


MEMORA  NT  A « 


330 


SUGGESTIVE    COJIMENTAET 


[chap.  XX. 


Our  Lord  condemns  both  a  suspicious  silence  and  an  impudent  partisan- 
ship. 

As  if  they  had  said,  It  is  with  us,  an  important  matter  of  conscience. 

It  appears  to  us  Pharisees  actually  sin  to  pay  poll  tax. 

The  people  of  .Jehovah,  ought  not  to  he  subject  to  a  heathen  government 

The  Sanhedrim  had  protested  against  the  Idumean  Herod. 

He  who  rejects  the  yoke  of  God,  is  likely  to  fi'et  under  that  of  his  ruler. 

He  who  serves  God  best  is  happy  to  serve  a  lawful  ruler. 

They  we*-e  very  willing  to  receive  tithes  in  Cfesar's  money. 

But  their  selfishness  would  excuse  them  withholding  justice  from  Cffisar. 

Their  expectation  of  the  Messiah  became  stronger  and  stronger. 
Jewish  fanaticism  flamed  higher,  from  generation  to  generation. 
Eesolved  to  resist  unto  rebellion,  the  dominion  of  the  Komans. 
They  hoped  He  would  answer  against  the  Herodiaus. 
For  us.     The  freeborn  seed  of  Abraham  who  pay  the  Lord's  tribute. 
Tribute,     The  usual  poll  tax  throughout  the  Eoman  empire. 
It  was  called  for  in  Pioman,  and  not  in  Jewish  coin. 
Pride  and  oovetousness  made  them  loth  to  pay  tax. 
Caesar.     His  character.     Luke  iii.  1.  See  Notes. 

Or  no  ?    An  artful  presentation  of  the  question  requiring  a  direct  answer 
yes  or  no. 


<f>6pnv.  Matt,  and  Mark  never  use  ipopo^,  which  is  used  by  Luke  here,  and  jLxiii.  3, 
and  by  St.  Paul,  Rom.  xiii.  6,  7.  They  have  Kiji/o-oe,  which  is  never  used  by  Luke. 
Word.sirortri.  S'.rictly  an  enroUment  of  the  people,  and  assessment  of  their  property. 
Probably  the  very  tax  levied  when  Joseph  and  Mary  were  enrolled.  Luke  ii.  1.  <^6poi'. 
The  tribute  paid  to  a  foreign  prince,  levied  by  direct  taxation  on  property  and  persona, 
for  which  purpose,  the  a.TToypa(f>>}  or  k^co-oi',  poll-tax,  was  taken.  Webster's  Syntax.  Tho 
dispute  was  between  the  Pharisees,  the  strong  theocratic  repudiators  of  Itoman  rule,  and 
the  Herodians,  the  hangers-on  of  a  dj-nasty  created  by  Cspsar.  This  <j>6pov,  a  poll-tax, 
had  been  levied  ever  since  Judrea  became  a  province  of  Rome.  Sticr. 

rjixai  for  rjij-Tu.  Tischendorf,  Oosterzee,  Alford,  Cod.  Sino.i.  They  hesitated  to  pay 
tribute  to  a  heathen  king,  especially  to  Cssar,  who  had  threatened  to  take  the  place  of 
the  Messiah,  as  His  rival  in  toe  rule  of  this  world.  Olshausen.  They  intended,  in  case 
He  sliould  say  they  ought  t;)  give  tribute  to  Caesar,  to  accuse  Iliin  to  the  people,  as 
placing  the  nation  under  the  yoke  of  slavei^  ;  but  if  He  forbade  them,  to  denounce  Him 
to  the  governor,  as  a  stirrer  up  of  sedition.  TheopUylact. 


2.S.  But  he  perceived  their  craftiness,  and  said  unto  tliem,  Wliy  tempt  yemel 

Perceived.      He  saw  not  only  through  their  question,  but  through 
thtmselves. 


NOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


83] 


"With  one  strolce  He  solves  their  difficulty,  and  defeats  their  malice. 

*'  His  undeistandiug  is  infinite."     Psa.  cxlvii.  5. 

He  saw  through  the  disguise  of  the  wife  of  Jcrohoam.     1  Kings  xiv.  6. 

Ahsalcm's  mask,  covering  treason  with  a  vow  of  religion. 

The  ambition  of  Jehu  under  pretended  zeal  for  the  Lord.     2  Kings  x.  16. 

"Ever  act  as  in  the  presence  of  an  illustrious  Roman."  Soieca  to  Liicellius. 

•'As  ever  in  my  great  Task-Master's  eye."     Milton. 

Craftiness.     No  duplicity  or  hypocrisy  can  elude  His  eye.     Ecc.  i.  10. 

The  Church  shall  know  "  I  am  He  who  searcheth  the  heart."    Eev.  ii.  2. 

Dishonesty  in  devotion  is  treason  to  the  King  of  kings. 

•'  Neither  let  us  tempt  Christ,  as  some  of  them  also  tempted."     1  Cor. 

X.  9." 
They  imagined  He  could  not  escape  their  cunningly  twisted  snare. 
The  Herodians  were  favourably  disposed,  toward  the  Romans. 
Should  He  say,  "  yes,"  He  would  compromise  Himself  with  the   people. 
"  Surely  in  vain  is  the  net  spread  in  the  sight  of  any  bird."     Prov.  i.  17. 
Had  He   been  a  successful  rebel  against  Cicsar,  thousands  would  have 

eagerly  flocked  to  His  standard. 
They  would  impose  on  Ilim,  the  sedition  of  their  own  hearts. 
They  actually  brought  Him  to  the  cross,  imder  this  charge. 
Why  tempt  ye  ?    With  a  glance  in  majestic  calmness,  He  tears  the 

net  in  pieces. 
He  repels  with  becoming  dignity,  the  flattery  of  their  lips. 
"  Ye  hypocrites,  under   the  mask  of  a  tender  conscience,  hide  perfect 

malice." 
His  first  word,  with  a  look  of  judicial  anger,  silences  them. 
He  condescendingly  teaches  them,  even  when  malice  prompted  them. 
His  victory  becomes  manifold  and  complete. 
1.  His  love  beats  down  their  malice.     2.  His  humility,  their  impudence. 

3.  His  wisdom,  their  folly. 
He  will  make  the  tempters   (taken  in  their  own  snare)  decide  then-  own 

question. 
A  conscience  sensitive  about  civil  taxes,  reckless  in  affairs  of  holiness  ! 
All  civil  governments  must  be  the  result  of  compromise. 
Anabaptists   at  the  lleformation,  under  color   of  conscientious  scruples, 

resisted  all  {governments. 
K  every  subject's  objections  were  regarded,  the  wheels  of  government 

would  stand  still. 
His   attempt   to   determine  such   a  question,  would  be  interpreted,  a 

pretence  to  sovereignty. 
All  their  attacks  wera  first  made  on  His  moral  character. 

JVOTES. 


3IE3IOIIANDA. 


ME3IOBANDA, 


332 


SUGGESTIVE    COMSTENTARY 


[CHAP.  XX. 


They  accused  Him  of  gluttony,  and  violating  the  sabhath,  ofbeioga 

friend  of  publicans  and  sinners. 
In  His  miracles,  of  being  in  confederacy  ■with  Beelzebub. 
At  the  close  of  His  life,  the  assault  was  upon  His  civil  character. 


KaTafotjcras.  Matt,  uses  the  stronger  expression  71/oy'j,  and  JIark  ei5w?,  enliancing 
the  directness  ot  His  knowledge.  Oosterzee.  iravovpyCav. — Craft.  Sep  J. ;  villainy,  ^esc/i. 
Latin,  facinus.  Used  five  times  in  N.T.  The  same  word  used  in  describing  the  suht'ety 
of  the  serpent,  2  Cor.  xi.  3.  It  denotes  the  character  of  a  man  who  is  read}'  for  anything. 
Hence  the  character  Panurge,  in  Rabelais.  W.  <£  W.  Ti  ne  neipd^^Te,  omitted.  Tischen- 
iorf,  Alford,  Cod.  Sinai.    Probably  added  from  Mark  xii.  15. 


24.  SJtew  me  a  penny.     Whose  image  aad  superscription  hath  it  t    Theij  answered  and 
said,  Casar's. 

Show  me.     The  tribute  money  was  applied  to  tyranny  and  idolatry. 

Tet  in  their  political  condition  it  was  right  to  pay  it. 

He  gives  striking  vividness  to  what  He  is  about  to  say. 

He  addresses  not  only  the  ears,  but  eyes,  of  those  about  Him. 

He  thus  attracts  attention,  and  prepares  them  for  His  memorable  answer. 

"  That  image,  see  it,"  a  grave  censure  self-inflicted. 

This  request  really  decided  the  question. 

He  discloses  His  knowledge  of   thtir  secret  motives,  and  His  scom  of 

their  hypocrisy. 
Subjects  have  right  to  judge  if  their  rulers  are  ministers  of  God.     Rom. 

xiii.  4. 
A  penny.     Eoman  denarius  so  called  from  the  letter  x  upon  it :   worth 

7Jd:  in  law  books,  an  English  penny. 
It  was  the  principal  silver  coin  o:  the  Empire. 
First  made  2f)9  b.c.     The  price  of  a  day's  labor  in  Palestine. 
A  Eoman  soldier's  daily  pay  was  somewhat  less. 
Julius  Cajsar  first  coined  Eoman  money  with  his  image. 
The  national  faith  was  thus  i^ledged  for  its  piu-ity  and  value. 
For  one  hundred  years,  the  Eoman  power  had  prevailed  in  Judtea. 
Money  represents  the  earthly  side  of  government. 
It  is  a  permanent  symbol  of  subjection  and  mark  of  allegiance. 
Whose  image  ?     Doubtless,  He  took  and  held  up  their  denarius  in  His 

hand. 

MOTES. 


CHAP.  XX.] 


ON   ST.  LUKE. 


833 


It  deepened  tiieir  curiosity,  and  prep.arecl  them  for  the  solution. 

He  refers  to  the  well-known  head  and  title  of  the  coin,  hy  which  it  was 

authenticated  as  a  legal  tender. 
The  image  of  the  emperor  on  one  side,  the  superscription  on  the  other. 
We  see  how  He  catechises  the  hypocrites  again. 
With  natural  simplicity  and  gi'eat  depth  of  meaning. 
Our  Lord  makes  a  sudden  advance  of  the  capital  doctrine  of  Moses. 
The  soul  at  creation  was  stamped  with  the  image  of  God.     Luke  xv.  8-9. 
That  image  lost  by  the  apostasy  is  restored  by  the  Spirit  through  Christ. 
Cffisar  is  satisfied  with  the  outward  act  of  tribute  and  honor. 
But  God  requires  the  whole  man,  in  heart,  word,  and  deed. 
The  soul  has  no  value,  except  that  given  it  by  God's  pleasure. 
The  Lord's  answer  gains  infinite  emphasis,  connected  with  His  action. 
They  were  obliged  to  appear  Caesar's  subjects  bearing  Caisar's  coin. 
Caesar's.      Lays  the  ground  on  which  He   suddenly  takes  His  judicial 

stand. 
Without  a  Yes  or  No — He  settles  the  question  for  all  coming  time. 
This  proof  given  by  their  own  hand  shows  they  had  two  kinds  of  coin. 
Temple  money  was  stamped  differently  from  tliat  of  Eome. 
To  give  Ca3sar  his  own  for  God's  sake,  meant  only  to  obey  God. 
The  first  question  was,  "  Should  they  have  received  Caesar's  money  ?" 
Having  freely  admitted  it  as  the  instrument  of  commerce,   they  were 

bound  to  sustain  Cassar,  who  protected  their  interests. 
It  was  the  mark  of  his  sovereignty  and  their  subjection. 
It  was  absurd  to  scruple  giving  homage  to  a  sovereign,  thus  acknowledged  : 
Since  it  expressed  not  the  least  preference  for  the  Eoman  Government. 


Self  are.  As  if  He  had  said,  "  What  I  are  yon  required  to  pay  taxes  to  the  Eomans, 
iind  in  what  coin  ?  Let  Me  see  one."  It  was  not  to  gain  time.  Oosterzee.  S-qvapLov — 
apyvpiov.  For  five  hundred  years  of  the  Roman  Republic  neither  silver  nor  gold  were 
nsed  as  money,  but  copper.  Afterwards  coins  bore  images  of  the  gods,  and  tlien  of  the 
emperors.  Amonsr  the  Russians  and  Indians,  skins  were  used;  among  the  ancient 
Dorians,  oxen;  hence  pecunia  (pecus,  cattle).  Among  the  Lacedemonians,  iron; 
among  the  Abyssinians,  salt;  among  the  Polynesians,  shells;  Icelanders,  dried  Jish; 
West  Indians,  sugar;  ancient  Scots,  iron  nails.  Sultan  Mohammtd,  a.d.  999,  ordered  the 
queen  of  Persia  to  coin  her  money  with  his  image,  as  token  of  submission.  Mark  adds 
tva  15(0.— That  till  now,  Christ  had  never  had  such  money  before  his  eyes.  eiKoca.  The 
Jewjfih  tradition  was,  the  admitting  title  of  any  prince  on  their  current  coin,  was  an 
acknowledgment  of  subjection.  Liglitfoot.  Their  not  daring  to  refuse  the  coin  when 
Ouered,  was  a  confession  of  submission  to  Eome.  Doddridge, 

38 

NOTES, 


MEMORANDA. 


MEMORANDA. 


834 


SUGGESTR^    COMMENTABT 


[chap.  xx. 


25.  And  he  said  unto  them,  Uender  therefore  unto  Ctesar  the  things  lohich  be  C<B%ar't, 
and  unto  God  the  things  which  be  God's. 

Blender.     A  clear  acknowledgment  of  the  divine  autJiority  of  human 
government. 

1.  Though  they  went  to  pmj  Ccesar's  tribute,  they  were  not  to  adopt 

CtEsar's  religion. 
The  paying  earthly  tribute  does  not  defraud  the  Lord's  service. 
"  Fear  God,  honor  the  king."     1  Pet.  2.  17. 
"  Curse  not  the  king,  no  not  in  thy  thought."     Eccl.  x.  20. 
"  Thou  shalt  not  speak  evil  of  the  ruler  of  thy  people."     Acts  xxiii.  5. 
"  The  vncked  are  not  afi-aid  to  speak  evil  of  dignities."     2  Pet.  ii.  10. 

2.  Obedience  to   the  laws.      "Let  every  soul  be  subject  to  the  highe* 

powers."     Eom.  xiii.  1. 
•'  Use  not  your  liberty  for  a  cloak  of  maliciousness."      1  Pet.  ii.  16. 
"License  they  mean,  when  liberty  they  cry."     Milton. 
There  are  times  when  resistance  becomes  a  virtue.     Psa.  cxlix.  8-9. 

3.  Duty  of  praijer,  supplication  for  all  that  are  in  authority.     1  Tim.  ii.  1. 
Darius   gives  gold  to  the  temjile,   and  the  people  must  pray  for  him. 

Ezra.  vi.  10. 
Marcellus,  a  bitter  persecutor.,  begged  an  interest  in  the  prayers  of  saints. 
There  is  a  depth  and  fullness  of  meaning  in  the  wondrous  word. 
This  proves  the  right  of  Caesar  to  his  money  or  tax. 
"  Give  to  each  of  yoiu:  two  masters  his  own  tribute." 
"Ye  men  of  Israel,  ye  beai  in  yourselves,  a  special  superscription.** 
Many  ask  about  Cesar's  image,  few  aboiit  God's  image. 
Why  were  the  people  of  God  to  pay  tribute  to  a  heathen  ? 
Bficause  they  had  fallen  from  their  allegiance  to  God. 
That  they  had  two  masters,  the  penalty  of  their  sins. 
They  rejected  God  as  their  king,  when  Saul  was  elected. 
God  said  in  the  wilderness,  "  Go  up,"  and  they  would  not. 
But  when  He  said,  "  Go  not  up,"  they  went,  and  perished. 
These  questioners  refuse  to  submit  either  to  Ccesar,  or  to  God. 
Obedience  to  governments  is  conditional,  i.e.  on  obedience  to  God. 
The  answer  is  addressed  to  the  multitude,  as  well  as  to  captious  enquirers. 
ivendering  to  Caesar  that  which  is  his,  is  rendering  to  God  also. 
If  you  repay  Cffisar's  kindness,  forget  not  God's  infinitely  gi-eater  gifts. 
Render  unto  God.     Honor,  love,  obedience,  faith,  fear,  prayer. 
1,  a  simple,  but  comprehensive,    2,  a  natural,  but  needful,    3,  a  difiiciJt, 

but  blessed  injunction. 
Bender  unto   God,  1,  a  penitent,   2,  believing,   3,  patient,  4,  obedient 

heart. 


NOTES. 


THAP.  XX.] 


ON    ST.    LUKE. 


335 


With  these  daily  payments  to  God,  Cssar  could  never  intcrjere. 
Piety  never  causes  a  collision  between  temporal  and  spiritual  sovereignty. 
AVe  owe  no  obedience  to  human  powers,  when  interfering  with  God's  will. 
Apostles  would  not  obey  rulers,  when  forbidden  to  teach.     Acts  iv.  19. 
ITebrt'w  youth  would  not  how  down  to  the  image  on  the  plain  of  Dura. 

Dan.  iii.  18. 
Daniel  would  not  cease  praying  at  the  command  of  Darius.     Dan.  vi.  7. 
Religion  should  ;)(Trarfe  men's  political,  as  their  ecclesiastical  life. 
Cajsar  evidently  had  not  taken  away  their  temple-tax. 
Vespasian  required  the  half-shekel  for  the  Capifo?,  instead  of  the  Temple. 
"Ye  Pharisees  (disloyal)  render  to  CaBsar  his  due." 
'■  Ye  Herodians  (impious)  render  to  God  His  due." 
A  conscientious  recognition  of  duties  to  Cnssar,  and  to  God. 
These  words  unite,  rather  than  divorce  political  and  religious  duties. 
Which,  be  God's.      Things  earthly  for  your  niler,  but  the  soui  for 

God  ! 
"  Serve  Cffisar  for  Crod's  sake,  who  has  placed  him  over  you." 
•'  Thus  your  fathers  served  Nebuchadnezzar." 
"  Give  to  God  that  which  bears  His  image, — your  soul." 
Never  was  reply  more  unexpected  or  overwhelming. 
Their  plot  was  detected,  and  malicious  hypocrisy  exposed. 
The  stater  paid  by  Peter  was  an  ecclesiastical,  the  present,  a  ciinl  tribute. 
Civil  power  at  times  an  intolerant  interference,  "  lording  over  conscience." 
Morbid  sci%pulosity  and  servile  obsequiousness  iire  both  condemned. 

1.  There  are  some  who  render  his  due  neither  to  Caesar  nor  to  God. 

2.  Some  to  Ctesai",  and  not  to  God.     3.  Some  to  God,  and  not  to  Caesar. 
4.  Some  to  both  God  and  Caesar,  but  either  too  weakly,  too  late,  or  too 

little. 
To  everyone  his  due : — to  God,  obedience ;    to  oiar  neighbor,  love  ;  to  the 
authorities,  honor ;  to  the  devil,  resistance. 


ME3IOBANDA, 


TO.  (caiVapo?.    It  was  a  saying  of  the  Eabbis,  "  wherever  any  king's  money  is  cnrrent, 

there  that  kins  is  lord."  Liijhtfoot.      Signifies,  first  the  coin,  hut  also,  latiori  sensu,  civil 
fidelity  and  submission,  which  were  concentrated  in  the  tribute-money.  Oosterzee. 

TO.  ToC  0>cv.  A  proverb  of  folly  among  infidels,  that  religion  has  notldng  to  do  with 
politics.  Our  Saviour  teaches  that  a  Christian  can  go  noiclwre,  without  carrying  his 
divine  principles  with  him.  To  demagogties  in  pursuit  of  office  and  plunder,  such 
Bentimeuts  may  quiet  the  reproaches  of  conscience,  where  there  is  any  left.  No  people 
can  adopt  it  without  bidding  a.  final  adieu  to  their  virtue,  and  safety  as  a  nation.  Dwight. 
Others  do  not  mix  political  and  religious  duties,  or  attempt  to  bring  them  into  conflict  or 
agreement.  Mendelasuhn,    The  Lord  affirms  their  consistency  and  equal  obligation,  when 


NOTES, 


MEMORANDA. 


836 


SUGGESTmE    COMMENTARY 


[chap.  XX. 


thpy  are  not  in  collision.  Alexaivder.  The  Stuarts  strained  tlie  claims  of  Cfesar,  and  the 
Boman  Hierarchy  continually  interfered  with  the  civil  power.  Sticr.  A  caution  against 
oniittinf;  the  sacred  tribute,  Ex.  xxx.  13.  Diodati,  Raphelius.  X  caution  to  the  Pharisees, 
against  using  religion  as  a  pretence  for  sedition.  The  Herodians  were  too  much  inclined 
to  make  a  c<5mpliment  of  their  religion,  to  the  Komans.  Doddridge,  Major.  Tcmpl'j 
tribute.  Milman.     The  inner  life.  Tcrtullian,  Lanr/e. 

airoSoTf.  A  troublesome  text,  which  has  bitten  so  many  preachers.  Justus  Jonas. 
It  resembles  those  boxes  in  which  every  one  is  found  to  enclose  another.  Stier.  Dr.  End, 
preaching  from  these  words,  bef'ire  Frederick  the  Orreat,  17.56,  drew  frorn  them  t))"  motto 
of  the  Prussian  Empire : — "Suum  cuiqae."  This  utterance  encourages  a  collision  of 
duties.  Mendelssohn.  It  is  no  Pharisaical  advice  to  serve  two  masters, — to  carry  the  tree 
on  both  shoulders.  Stier. 


26.  And  they  could  not  tal/e  hold  of  his  words  before  the  people :    and  tliey  marvelled 
at  his  answer,  and  held  their  peace. 

Take  iiold..      Tliey  desired  a  pretence  to  stir  up  the  people  against 

Him,  as  a  betrayer  of  their  liberties. 
Their  hands  were  tied  by  themselves,  despite  their  majice. 
God  guides  the  tongl^e,  where  the  heart  is  devoted  to  Him. 
Christ  purposes  no  political  change  in  an  earthly  way. 
There  is  not  a  single  instance  of  iynorance  or  mistake  in  His  words  or 

deeds. 
They  marvelled.     'V.Taoever  read  this  scene,  and  did  not  marvel  ? 
His  enemies,  foiled,  were  taken  in  their  own  net. 
"  God  will  ever  make  the  wrath  of  man  to  praise  Him." 
Those  who  will  encounter  Christ,  must  look  for  shame  and  contempt. 
At  His  answer.     Grace  alone  holds  the  scales  even  between  God  and 

CiBsar. 
Held    their    peace.       Temporal   authority    ui^held,    and   rights   of 

conscience  defended. 
The  Sadducees  were  not  present  when  He  silenced  the  Pharisees, 
Christ  supreme  Victor,  over  the  cunning  and  violence  of  His  enemies. 
In  Christ,  His  saints  will  be  victors  over  all  the  craft  of  the  wicked. 


«WT0V  prifxaTot-    Not  as  in  E.V.,  "  of  his  words;  "  but,  "  of  Him,  by  a  worjd."  Alford, 

NOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


837 


27.  ^  Then  came  tn  him  certain  of  th-;  Sadducees,  which  deny  that  there  is  any  resur- 
rection f  and  they  asked  him, 

Then.     Ou  the  same  day.     Matt  xxii.  23. 
Sadducees.     Nothing  certain  known  of  their  origin. 

Zadok  a  traditional  personage  ;  they  were  the  Epicureans  of  Judaism. 
Taught  soul  and  hody  perished  together;  materialists. 

That  thei'e  was  neither  reward,  nor  punishment  after  death. 

They  affirmed  obedience  founded  on  fear  a  viercenary  motive. 

They  denied  the  resurrection,  or  that  there  is  either  angel  or  spirit,  con- 
sequently the  immortality  of  the  soul.     Matt  xxii.  31. 

This  should  be  kept  in  mind,  as  our  Lord's  answer  is  directed  against 
both  errors. 

They  taught  that  the  will  of  man  is  as  free  as  before  the  fall. 

They  rejected  all  the  traditions  of  the  elders. 

They  professed  to  recognise   the  authority  of  the   Pentateuch   and  ac- 
knowledged the  prophets.  ^ 

High  in  wealth  and  station,  they  were  the  freethinkers  of  the  day. 

Repulsive  in  their  manners,  and  hostile  especially  to  the  Pharisees. 

Not  given  to  proselyting  like  their  modern  followers. 

Denying  Providence,  they  held  all  things  at  their  own  disposal. 

They  boasted  of  entire  freedom  from  superstition. 

Yet  in  reality  were  the  veriest  slaves  of  their  own  fears. 

Their  creed  was  drawn  chiefly  from  the  Greek  philosophy  during  the 
Syrian  Kings. 

The  leading  principle  of  the  Sadducees,  was  love  of  pleasure. 

That  of  the  Pharisees,  love  of  power. 

Deny.     Truth  is  ancient,  error  is  an  upstart  spirit  of  contradiction. 

Freethinkers,  i.e.,  false  thinkers,  are  ever  subverting  divine  truth. 

We  see  here,  how  old  a  thing  is  unbelief,  and  Paradise  proves  it. 

We  find  in  the   Church   of  Moses,    Samuel,   and   David,    unblushing 
sceptics. 

Modem  theories  of  infidelity,  old  forms  of  U7ibelief  nnder  neio  names. 

Resurrection.    Life  and  immortality  brought  to  light  by    the   Gospel. 
2  Tim.  i.  10. 

Brought  out  of  dim  twilight  into  clear  and  glorious  day. 

Enoch's  translation,  first  intimation  of  a  futm-e  state. 

Hannah  the  mother  of  Samuel  alludes  to  the  resurrection.     1  Sam.  ii.  6. 

Job,  "  I  know  that  my  Eedeemer  liveth."     Job  xix.  25. 

Isaiah,  "  Awake  and  sing,  ye  that  dwell  in  the  dust."     Isa.  xxvi.  19. 

Daniel,  "  They  that  sleep  in  the  dust,  shall  awake."     Dan.  xii.  2. 

The  appearance  of  Moses  and  Elias  on  the  mount.     Luke  ix.  30. 


NOTES. 


ME3I011ANDA. 


MEMO  R A NDA . 


338- 


SUGGESTIVE     COMMENTARY 


LOHAP.  XX, 


"  T)iis  day  shalt  thou  be  with  Me  in  Paradise."     Luke  xxiii.  dS. 
Eestoratiou  of  the  young  man  at  Nain,  and  resurrection  of  Lazarus  prove 

the  doctrine. 
Denying  it,  man's  responsibility  and  retribution  fall  with  it. 
Not  caused  by  any  process  or  law  of  nature,  but  by  the  Almighty  power  of 

God.     Phil.  iii.  21. 
Christ  draws  no  reasons  from  the  alleged  indestructible  nature  of  the 

soul. 
No  proudly  speculative  dreamings  about  the  "  spirit  divine." 
It  is  founded  on  God  "Who  alone  halhiinmortalitij."     1  Tim.  vi.  16. 
No  tribe  has  ever  been  found  without  an  idea  of  future  life. 
"  Gathered  to  their  fathers,"  implies  more  than  buried  beside  them. 
Abraham  in  offering  up  Isaac  had  faith  to  receive  him  back  again  from 

the  dead.     Heb  xi.  19. 
Asked  Him.      Catechized,  Satan  never  ceases  to  lay  snares  for  the 

ministry. 
They  would  render  the  Saviour  odious,  making  Him  to  appear  a  Sadducee. 


'S.aSSovKaiuv.  Some  of  the  early  Christian  \»riters  (Epiphanius,  Origen,B,ni  Jerome) 
attribute  to  the  Sadducees  the  rejection  of  all  the  sacred  books,  except  the  Pentateucn. 
But  it  is  DOW  generally  admitted  that  this  is  an  error,  which  arose  from  a  confusion  of 
the  Sadducees  with  the  Samaritans.  Sadducees  denied  that  the  Israelites  were  in  pos- 
session of  an  Oral  Law  transmitted  by  Moses.  Smith's  Dictioii.ary.  It  is  a  mistake  into 
which  many  commentators  have  fallen,  to  suppose  the  Sadducees  recognised  only  the 
Pentateuch:  they  acknowledged  tVie  prophets  afoo,  and  rejected  tradition  only.  Winer, 
AlJ'ord.  A  middle  view,  endorsed  by  some  of  the  Fathers,  is  that  they  subordinated  the 
Other  writings  to  the  Pentateuch.  Neander,  Slier.  Their  position  towards  the  remainder 
of  the  Scriptures  was  officially  an  ambiguous  one.  They  dared  not  reject  them,  but 
desired  to  class  them  among  traditions.  Lange.  Denied  by  Broken,  Sepp. 
avaataaiv.  "  Ne  forte  animas  Acheronte  reamar 
Effugere  aut  umbras  inter  vivos  volitare."    Lucretiits,  b.  iii. 

Pj/iftrtr^oras  maintained  the  transmigration  of  the  soul.  His  motto: — ^Omnia  mu- 
tantur,  nihil  interit.  Plato  held  matter  and  the  soul  eternal.  The  Mohammedans  hold 
there  is  a  certain  bone  in  the  body,  which  resists  dissolution,  and  will  serve  as  seed  for 
the  next  body.  Origen,  Ossian,  Doddwell,  held  the  soul  resides  in  the  air  after  death. 
Gauls  and  Egyptians  buried  with  their  dead  their  arms,  utensils,  &c.  "  They  have  gone 
down,  they  have  laid  their  arm-s  under  their  heads,"  Ezek.  Wilkinson.  The  Gospel,  not 
the  Law,  revealed  the  resurrection.  Oosterzee.  As  to  the  identity  of  the  body  to  be 
raised,  it  is  replied,  one  foot  of  the  surface  of  the  earth  would  supply  material  for  the 
bodies  of  a  constant  population  of  six  hundred  millions,  for  twenty  thousand  years. 
Hoadly's  Doctrine  of  the  Resurrection;  Locke's  Controversy  with  Worcester.  The 
resurrection  of  the  same  person  is  promised,  but  not  of  the  same  body.  Reason  digs 
beside  this  doctrine,  sweeps  past  it ;  pride  flies  over  it.  Zimindorf.  In  the  promises  of 
the  O.T.  every  one  finds  what  lies  at  the  bottom  of  his  own  heart.     Blessings  for  time 


NOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


839 


and  eternity.  Pascal  The  key  to  the  enigmas  of  Job's  history  found  in  xix.  25.  Stier. 
Those  only  can  speak  of  immortality  who,  through  the  higher  life,  have  won  a  victory 
over  death.  Schleiermacher.  The  Egyptians,  among  whom  the  Hebrews  lived,  had  madi> 
the  future  life  a  common  doctrine  of  the  people.  Immortality  must  have  been  conyeniid 
to  a  people,  who  amidst  Polytheists,  could  rise  to  the  sublime  idea  of  one  God.  Moliter 
Simply  a  renewal  of  life,  and  not  a  reunion  of  the  soul  and  body, — the  error  of  the 
Sadduceep,  a  denial  of  the  immortality  of  the  soul.  Campbell. 

"Aiked."    Curiosity  of  seeing  how  He  would  solve  a  difficulty  their  antagonists  could 
not.  Meyer,  Andrews. 


28.  Saying,  Master,  Motet  wrote  unto  ui,  If  any  nan's  brother  die,  having  a  wife,  anfi 
he  die  without  children,  that  his  brother  should  take  his  wife,  and  raise  uv  teed  unto  hia 
brother. 

Saying.    Doubtless  a  hackneyed  objection  against  the  resurrection. 

They  would  tempt  Him  either  to  contradict  Moses,  ar,  sanction  their 
frivolous  argument. 

If  they  knew  the  prophecy  of  His  own  resurrection,  they  would  hint  HiH 
hope  to  be  mere  enthusiasm. 

Caiaphas  and  many  of  the  Sanhedrim  were  Sadducees. 

Master.  Teacher.  They  admit  His  authority  as  a  Teacher,  if  not  aa 
a  Prophet. 

The  question  implies  our  Lord's  belief  in  the  resurrection. 

Moses.  Luke  ii.  22.  Implies  that  Moses  could  not  have  presupposed 
tlie  resun-ection. 

The  very  precept  appealed  to  was  intended  by  God  to  hint  at  the  resurrec- 
tion. 

Wrote.     Luke  i.  63.     Method,  materials  of  writing.     See  Notes. 

Brother  die.  Mortals  on  the  borders  of  the  grave  should  not  be  afraid 
to  look  into  it. 

"  All  men  think  all  men  mortal  but  themselves."     Young. 

The  spirit  needs  consolation  under  its  terrible  bereavements. 

Yet  the  Sadducees  would  deprive  us  of  this  source  of  comfort. 

Infidels,  Sadducees  revived,  would  wrest  from  us  the  gospel  hopes. 

A  wife.     A  large  share  of  onr  enjoyments  found  in  domestic  comforts, 

"  God  setteth  the  sohtary  in  families."     Psa.  Ixviii.  6. 

Raise  up  seed.     Gr.  AJter-groivth  out  of  his  grave. 

The  verb  has  the  root  of  the  noun  reswrection. 

This  well  known  law  is  founded  on  Deut.  xxv.  5. 

To  preserve  the  inheritance  and  genealogy  of  the  families  distinct. 


WOTES. 


MEMORANDA. 


ME3IOBANDA. 


340 


SUGGKSTIVE    COMMENTART 


[chap.  XX. 


The  general  precept  expressly /or&ade  a  man  to  marry  his  brother's  wife. 

Lev.  xvlii.  16. 
Building  up  families  and  providing  for  them  engross  most  minds. 
A  half  restrained  sensual  sneer  perhaps  at  the  whole  Mosaic  ordinance 
These  inquisitors,  blunted  in  moral  preceptions,  did  not  discover  this 

arrangement  to  continue  a  zxa,me,  foreshadowed  immortality. 


The  question  was  coarsely  devised  and  coarsely  pnt.  Ellicott.  The  question  from 
the  Sanhedrim,  in  fact,  a  concealed  threatening  of  death  to  Him.  Deficit  nubes  atque 
abiit,  sic  descendens  in  sepulchrum  non  rodit.  Lightfoot, 

KaX  ovTos.  The  introduction  of  oJtos  gives  emphasis  to  the  occurrence  signified  by 
the  verb,  and  is  thus  used  where  a  series  of  actions  or  ciroumstances  is  recorded 
resiwcting  a  certain  subject.  Webster's  Syntax. 


29.  There  were  therefore  seven  brethren ;  and  the  first  took  a  wife,  and  died  without 
children. 

Seven  brethren.     Extravagant  fiction  invented  to  perplex,  or  perhaps 

to  throw  ridicule  on  the  doctrine  of  a  resurrection. 
The  Sadducees  a  perfect  type  of  infidelity  in  all  ages. 

1.  Boasting  their  freedom,  they  are  slaves    of  unbelief. 

2.  Seemingly  unprejudiced,  they  are  bigoted  and  contemptuous. 

3.  Prating  about  the  spirit  they  are  entangled  in  sensuality. 

4.  Pretending  to  be  inquirers,  they  propagate  fables. 

6.  Confident  in  their  weapons  they  show  stupidity  in  their  use. 

80.  And  the  second  took  her  to  wife,  and  he  died  childless. 

Childless.     Some  refer  this    allegorically  to   the    Jewish  sjmagogue. 
Ambrose,  Jerome,  Oxford. 


This  verse,  except  the  words  ical  6  Seurepos,  omitted  by  many  ancient  authorities, 
TUehendorf,  Alford;  omitted.  Cod.  Sinai. 


81.  And  the  third  took  her;  and  in  like  vianner  the  seven  also  :  and  they  left  no  child' 
Ten,  and  died. 

No  children..    God  frequently  confounds  the  plans  of  men  concerning 
their  honors. 


NOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


ail 


He  compels  them  to  think  rather  of  dying  to  this  present  world,  than  of 
immortalizing  their  names  in  their  posterity. 


Omit  Kol  before  ov  Ka.riKi.nov.  Tiscliendorf,  Alford. 


82.  Last  of  all  the  woman  died  also. 

88.  Therefore  in  the  resurrection  whose  wife  of  them  is  she  ?  for  seven  had  her  to  wJJe, 

Therefore,  i.  e.  well  then,  as  an  example  of  tJiU  laic. 

Resurrection.     Ironically  for  the  so  called  resurrection. 

On  the  so  called  last  day,  in  which  we  would  willingly  believe. 

Did  Moses  in  his  law  prepare  such  confusion  for  the  future  life? 

Whose  wife  P     The  superficial  objection  partakes  of  sensual  levity. 

They  profess  to  be  those  who  kneio  ;  the  illuviinati  of  Israel. 

Their  knowledge  a  delusion  resting  on  a  twofold  ignorance. 

They  anticipated  on  the  part  of  Jesus  a  distinction  vain  as  their  own. 

The  seven.     Not  a   Herodian  question,    to   embroil    Him  with  the 

Government. 
It  "was  a  mere  puzzle,  or  a  scoff  at  the  resurrection. 


3IE3IORANDA, 


■ndvTMV,  omitted.  Tisehendorf,  Alford,  Cod.  Sinai.  Por  ev  tjj  ove,  &c.,  i)  -yvvrj  oiv  cV 
TJj,  See.  Tisehendorf,  Alford.  ycVerai  ywij,  doth  the  woman  become.  Alford.  i'or 
yCverai.,  ecTat.  Cod.  Sinai. 


84.  And  Jesus  answering  said  unto  them.  The  children  of  this  world  marry,  and  are 
given  in  marriage : 

Jesus  answering.    We  admire  His  patience  and  gentleness  towards 

siich  folly. 
It  showed  great  condescension  to  notice  an  absurd  question. 
Do  err.     Matt.  xxii.  29.     With  keen  rebuke  He  conceded  to  tbe  Pliari- 

sees,  certain  knowledge  of  the  scriptiu'es.     Luke  xi.  52. 
The  Sadducees  charged  with  wilful  ignorance  of  the  word  of  Go<I. 
The  former  He  pronounced  hypocrites  ;  to  the  latter,  "  Ye  err.''* 
Errors  concerning  God,  ruin  all  other  truth. 


NOTES. 


MEMORANDA. 


342 


SUGGESTIVE    COMMENTARY 


[chap.  XX. 


Children  of  this  world.   The  error  of  the  peculiar  sanctity  of  celibacy. 

not  sanctioned  by  this  text. 
Grace  abolishes  not,  but  elevates  the  laws  of  nature,  for  they  are  the  laws 

of  God. 
'•Forbidding  to  marry,  "  one  of  the  distinctive  marks  of  the  man  of  sin. 

1  Tim.  iv.  3. 
Marry.     Kefers  to  males.     Given  in  marriage,  to  females. 


oTTOKptSets,  omitted.  Tischendorf,  Alford,  Cod.  Sinai,  ot  vtoi  toO  autii/os.  Of  this 
age,  or  fleeting,  transitory,  period.  Stier.  Luke  here  omits  our  Lord's  words,  as  recorded 
by  Matt.  xxii.  29,  nKavaa-de  /iiT)  et6dT€s  tm  ypa(l>a^,  which  were  specially  relevant  to 
Jewish  readers ;  and  records  the  argument  derived  from  the  difference  of  this  world  (6 
aiwc  ovTos)  and  the  next.  Wordsworth,    viol.    More  given  to  sensual  life.  Bloomfield. 


S5.  But  they  u-hich  sluxll  be  accounted  worthy  to  obtain  that  world,  and  ths  resurieO' 
tionfrom  the  dead,  neither  marry,  nor  are  given  in  marriage  : 

Accounted  worthy.     Implies  despising  the  present  world. 

He  prepares  "many  mansions,"  and  saints  for  them. 

it  intimates  that  there  is  some  difficulty  in  reaching  them. 

"  So  run,"  1  Cor.  ix.  2-i,  implies  a  danger  of  not  reaching  the  goal. 

That  world.     Many  worlds,  from  all  wh-ich  heaven  is  distinguished. 

This  world's  purpose  accomplished,  it  will  be  no  more  needed. 

Tha*.  world  will  be  the  final  state  of  the  universe. 

It  will  be  peopled  by  angels  and  the  redeemed. 

Resurrection.     The  glorious  resurrection  alone  renders  us  immortal. 

"  Why  should  it  be  thought  incredible,  that  God  should  raise  the  dead  ?  " 

Acts  xxvi.  8. 
This  sublime  expectation  ever  sustained  suffering  saints. 
"  They  had  respect  unto  the  recompense  of  reward."     Heb.  xi.  26. 
"  They  hoped  to  obtain  a  better  resurrection."     Heb.  xi.  35. 
The  resm-rection  of  the  good,  called    "  the  resurrection  of  the  just." 

Luke  xiv.  14.     See  Notes. 
The  resurrection.     By  way  of  excellence,  alone  deserving  the  name. 
There  is  to  be  "  a  resm-rection  of  the  just  and  unjust."     Acts  xxiv.  15. 
Marry.     The  relations  arising  from  distinction  of  sex  will  cease. 
The  redeemed  will  be  new  creatures  in  Christ  Jesus. 
Clothed  in  spiritual  bodies,  adapted  to  their  own  sphere.    1  Cor.  xv.  41. 


If  O  TBS. 


CHAP.  XX.] 


ON    ST.    LUKE. 


343 


"Old  things  have  passed  away;   behold,  all  things  have  become  new." 

2  Cor.  V.  17. 
No  other  marriage  in  heaven,  than  "  the  marriage  of  the  Lamb."     Eev. 

xix.  7. 
But  no  indirect  depreciation  of  marriage  found  here. 
Marriage  instituted  in  Eden,  before  man  fell  into  sin. 
The  original  law,  confirmed  by  our  Lord's  precepts,  and  sanctioned  by 

his  presence  and  miracle. 
A  type  of  the  spiritual  union  subsisting  between  Christ  and  His  Church. 
That  alone  is  eternal,  in  married  love,  which  is  spiritual  in  its  foundation. 
The  redeemed  wiU  meet  each  other,  not  as  man  and  wife,  but  as  angels. 


(caTafi(o9s'i'T€?.  Made  agreeable  to  that  world,  i.e.  through  or  by  the  imputed 
righteousness  of  Christ,  and  the  sanotification  of  the  Holy  Ghost,  rov  aitovo?  c/ceiVou. 
The  Messianic  aluiv  is  represented  as  coincident  with  the  resurrection  of  the  just,  chap, 
xiv.  14,  which  is  heie  exclusively  spoken  of.  It  is  a  privilege  which  shall  not  be  shared 
by  all,  but  only  by  the  exAeiCTOts.  Oosterzee.  ixeCi/ov.  That  age :  that  permanent,  abiding, 
state.  Olshaiisen. 

avacTTdiTeoii.  Applied  to  the  rising  of  the  ■wicked,  but  not  with  the  addition  of  ex 
v€Kpu)v,  out  from,  among  the  dead.  Stier,  yaii.ovcnv.  As  they  cannot  die  any  more, 
they  wUl  have  no  need  of  a  succession  and  renewal,  which  is  the  main  purpose  oj 
marriage.  Alford.  In  the  words,  "for  neither  can  they  die,"  we  have  the  reason  why 
they  do  not  marry.  Wordsworth.  A  new  proof  indicated  by  Moses,  that  what  in  man 
conforms  to  God's  image,  cannot  be  destroyed  in  eternity.  Stier.  The  doctrine  of  two 
resurrections  distinctly  taught,  1   Thess.  iv.  14-17 ;    Kev.  xx.  5-6.  Nitzsch,  Olshausen. 


36.  Neither  can  they  die  any  more  :  for  they  are  equal  unto  the  angels ;  and  are  the 
children  of  God,  being  the  children  of  the  resurrection. 

Neither  die.   God  alone  hath  immortality  in  Himself.     1  Tim.  vi.  16, 

Their  only  Father,  Jehovah  ;   their  only  brethren,  angels  and  spirits. 

Death  is  ever  emptying  the  homes  of  earth's  inhabitants. 

As  there  are  no  births  there,  so  there  will  be  no  funerals. 

If  not  the    "  voice   of  the    bridegroom,"     neither   the  funeral  wail  ia 

heard. 
Death  stains  the  beauty,  and  damps  the  comforts  of  this  world. 
Here  indeed,  "  death  reigns,"  universal  victor.     Eom.  v.  14. 
The  spiritual  body,  one  of  the  new  things  revealed  in  the  Gospel. 
"  This  mortal  shall  have  put  on  immortality."     1  Cor,  xv,  54. 
The  cup  of  domestic  comfort  is  mingled  with  joys  and  sorrows. 
A  painful  certainty  pervades  family  life,  that  its  bonds  may  at  any  time 

be  broken  by  the  "  king  of  terrors." 


NOTES. 


MEMOBANBA. 


MEMORANDA. 


844 


SUGGESTIVE  COMMENTAET 


[chap.  XX. 


13-30.     With  masterly  tact,  He  defends  the 
2,  perfectly  Loly.    3,  immortal.     4,  for 


Equal  to  angels.    Lake  i 

existence  of  angels, 
Angeis  are,  i,  entirely  spiritual. 

ever  happy. 
Christ  made  a  little  lower  than  angels,  that  He  might  raise  His  people 

to  an  equality  with  angels. 
Angels,  spiritual,  pure,  immortal,  happy. 
Saints  becoming  as  angels  cease  to  be  sensual,  sinful,  mortal. 
With  no  fear  of  death,  no  spot  of  corruption,  no  cpiality  of  earthly 

condition. 
Kejoiciug  in  the  perpetual  beholding  of  God's  presence.  Bede. 
There  remain,  angelic  purity,  angelic  love,  angelic  joy. 
Higher  development,  more    perfect    communion   with   God,   unlimited 

delight  in  God. 
Holiness  and  spiritual  miudedness  are  the  atmosphere  of  heaven. 
Family  cares  will  no  longer  distract  the  mind. 
Saints  naturalized,  have  th^ir  conversation  (Gr.  citizensliip)   in  heaven. 

Phil.  iii.  20. 
1.  Same  king.     2.  Same  laws.    3.  Same  society.    4.  Same  privileges. 
Perfectly  and  for  ever  free,  "  Ephraim  will  not  envy  Judah."     Isa.  xi.  13, 
Like  Paul,  they  "  obtained  this  freedom  with  a  great  sum." 
"  Believers  wait  for  the  adoption,  even  the  redemption  of  the  body." 

Eom.  viii.  23. 
He  thus  refutes  the  scepticism  of  the  Sadducees  who  denied  spiritual 

existence. 
He  assumes  the  personal  existence  of  spirits  in  heaven. 
"  Here  the  law  of  our  memLers  is  ever  warring,  &e."     Eom.  vii.  23. 
There  the  adversary  will  not  watch  to  destroy. 
The  youth  of  our  immortality  is  educated  here. 
Children  of  God.      Because  it  is  God  alone  who  worketh   in   the 

resurrection. 
There  is  nothing  carnal  seen  in  the  regeneration  of  them  that  rise  again. 
There  is  neither  father  nor  mother,  neither  womh  nor  birth.  Theophylact. 
Participants  of  Divine  hlessedness  and  immortality. 
"  But  it  doth  not  yet  appear  what  we  shall  be."     1  John  iii.  2. 
Bom  from  ahove,  and  hound  for  glory,  God  owns  believers  as  His  famUy 


to-aYVeA.ot.  In  Matt,  and  Mark,  ws  ayye\oi  oi  ev  to"?  ovpav.  Not  equal,  but  similar. 
i.e.  immortal.  Rosenmuller.  Angels  not  naked  immortal  spirits,  but,  have  a  huaveuly 
eoiportlity,  eiace  saints   are  to  have  a  celestial  body.     Angels  have  no  sex,  being  all 


NOTES. 


CHAP.  SX.] 


ON    ST.    LUKE. 


345 


spoken  of  as  males,  but  the  difference  that  pervades  the  sexes  here,  may  cling  to  their 
Bpiritnal  natures  there.  Stier.  Immortal  and  sexless  as  angela,  but  celibacy  docs  not 
make  an  angel,  any  more  than  a  crown  makes  a  king.  Bernard.  The  glorified  saints 
employed  in  training  those  dying  in  infancy,  for  a  glorious  immortality.  Stflla. 

vioC  ToC  ©toi).  Not  used  in  its  ethical  iejwe,  as  applied  to  believers  in  this  world, 
but  in  its  metaphysical  senne,  as  denoting  the  essential  state  of  the  blessed,  after  the 
resurrection: — "  they  are,  by  their  resurrection,  essentially  partakers  of  the  Divine 
nature,  and  so  cannot  die."  Alford.  Divine  sonship,  not  in  a  moral  (as  Matt.  v.  9),  but  in 
A  physical  sduse  (as  Luke  iii.  88).  Oosterzee, 


37.  Now  that  the  dead  are  raised,  even  Moses  shewed  at  the  buth,  when  he  calleth  the 
Lord  the  Qod  of  Abraham,  and  the  Ood  of  Isaac,  and  the  God  of  Jacob. 

Are  raised.      Our  Lord  speaks  not  in  the  future,  but  in  the  present 

tense. 
He  does  not,  however,  teach  a  resvirrection  occurring  immcdiatchj  after 

death. 
It  simply  shows  how  firmly  rooted  is  this  hope  in  our  Lord's  view. 
The  soul's  immortality  does  not  secure  the  body's  resurrection. 
♦'  The  grave  cannot  praise  Thee,  death  can  not  celebrate  Thee."     Isa. 

xxxviii.  18. 
Moses  showed.     Luke  ii.  22.     Moses,  to  whom  you  have  appealed. 
That  very  Moses  whom  you  allege  as  Bliowiiig  by  inference  the   contrary. 
The  citation  takes  for  granted,  the  divine  authority  of  Moses. 
The   prophets   also.      Isa.  xxvi.   19  ;   Ezek.   xxxvii.  1-14 ;    Dan.  xii.  2, 

testify  to  it. 
Many  eirors  are  removed  by  a  single  text,  read  in  the  light  of  God. 
The  Sadducees  cited  Moses,  our  Lord  goes  higher  still. 
God  hath  said  many  things  also,  which  Moses  writes. 
Can  a  being,  holding  communion  with  God,  become  a  heap  of  dust  ? 
The  secret  of  all  imbelief,  alienation  of  the  inner  life  from  God. 
Moses  showed,  not  an  inference,  supplementarily  drawn  from  the  scene : 
But  the /ac(  itself;   tho.se  dead  to  us,  were  alive  to  God. 
The  innermost  meaning  and  kernel  of  the  divine  word,  is   no  mere  inti- 
mation, lying  deep  beneath  the  surface. 
Moses  writing  it  down,  could  evidently  understand  nothing  else. 
Christ's  exegesis,  slandered  by  ignorance  and  by  impudence. 
If  the  patriarchs  had  been  annihilated,  as  the  Sadducees  taught,  the 

language  was  a  bitter  iromj,  on  the  part  of  God,  against  Himself. 
The  everlasting  One  would  not  have  been  glorified  by  being  called  their 

God, — the  God  of  beings  of  an  hour.    Heb.  xi.  16. 

NOTES* 


3IE3IORAKDA. 


3IEMOMAWr-A> 


34G 


SUGGESTIVE   COMMENTARY 


[chap.  XX. 


The  patriarchs  conscious,  that  living  and  dying  God  was  their  God. 

They  knew  He  would  always  remain  such. 

The  hope  of  Jacob,  Asaph  and  David,  clearly  expressed.     Psa.  xvii  15 

The  bush.     Either  the  place  where  the  words  were  first  uttered,  or  the 

portion  of  the  Pentateuch,  where  they  are  recorded.     Ex.  iii    6 
The  five  books  in  Hebrew  have  no  titles. 
Known    by  initial  words  or  phrases,  0.5,.,  the  first  book,  Bcreshith  in 

Hebrew;  Genesis  in  Greek,  i.e.  "  in  the  beginning.^' 
The  Angel  at  the  bush,  a  pledge  of  that  which  the  Sadducees  denied. 
When  he  calleth.     God  spake  unto  him.     Mark  xii  26 
He  did  not  say  "  J  was,"   but  "  I  am,"  self-existing  and  eternal. 
tfZZ  *'''*^'  *°  ^^  Christians,  that  Christ  Himself  was  the  Speaker. 
After  1500  years  we  behold  Him,  interpreting  His  own  words 
The  covenant  of  God,  highest  pledge  of  the  eternal  life  of  the  saints 
God  of  Abraham.     Luke  i.  55.     Neither  forgotten,  nor  indifferent  to 
promises. 

Neither  the  remembrance  nor  the  inheritance  of  the  ric^hteous  lost 
Though  their  bodies  be  dishonored  by  death,  they  shall  be  renewed  in 

the  image  of  Christ. 
Offering  themselves  li^dng  sacrifices,  they  receive  immortaUty 
Abtaham  offered  himself  a  sacrifice  in  Isaac,  and  found  life  in  his  son's 

life. 

A  depth  of  meaning  is  brought  out  by  our  Lord's  answer,  which  without 

it,  we  could  not  have  discovered. 
Without  the  body,  there  can  be  no  Hfe  of  the  entire  man. 
"  Thou  Shalt  sleep  with  thy  fathers,"'  was  said  unto  Moses.   Deut.  xxxi  16 
"  I  will  establish  My  covenant  for  an  everiasting  covenant."  Gen.  xvii  7* 
Unlike  Jehovah,  to  desert  at  death,  those  trusting  Him  through  life 
For  hundreds  of  years  the  dust  of  the  patriarchs  had  rested  in  Machpelah 
"  I  am  their  God,"  not  merely,  "  I  was :  "-not  found  in  the  original,  yet 

lies  in  its  spirit. 
"  Thy  God,"  implies  all  that  "  I,  as  God,  can  do,  as  long  as  I  am  God  " 
"  He  whom  the  Lord  blesses,  is  blessed  for  ever."     1  Chron.  xvii.  27. 
To  whom  God  gives  Himself,  to  him,  He  has  given  eternal  life. 
Death  only  seemingly  and  partially  suspends  the  relation. 
Abraham's  soul  without  the  body,  is  not  the  entire  Abraham. 
So  long  as  the  body  Ues  in  the  earth  the  man  is  reckoned  dead 
The  God  of  Jacob.     "  I  am  thy  God."     Gen.  sxviii  21,  implies  a 

covenant. 
There  is  another  side  :    "  Thou  art  Mine,"  follows  upon,  "lam  Thine." 
It  could  not  be  said  of  an  annihilated  being. 


NOTES. 


XX.J 


ON    ST.    LUKE. 


347 


Abraham's  body  had  the  seal  of  tlie  covenant.     Eom.  iv.  11. 
This  disproves  the  sleep  of  the  soul,  between  death  and  judgment. 
The  antiquity  of  belief  m  the  resurrection,  traoeable  to  Adam. 
Abel,  Enoch,  Noah,  and  Abraham,  "  looked  for  a  city." 
They  desired  a  better  country,  that  is  a  heavenly.     Hob.  xi.  16. 
The  affectionate  piety  of  patriarchs  asked  no  higher  assurance  of  the 
resurrection. 


iyeipovTa.1.  This  is  an  inference  from  the  continued  existence  of  the  dead.  Our 
Lord  speaks  of  them  as  being  now  in  the  resurrection  state,  implying  their  present  con- 
sciousness, and  probably  also  their  independence  of  time.  W.  d  W. 

KaX  Miui)(njj.  Not  only  the  rest  of  the  prophets,  but  exen  Moses.  Bengel.  i/xriwcrev. 
To  disclose  ichat  is  secret ;  to  indicate;  to  declare.  S.c.ts  indicates,  r&ther  iha,n  proves. 
eirt  Trjs  jSaTou,  in  the  section  'which  treats  upon  the  bush.  <7rl,  with  the  genitive,  answers 
to  the  question,  where  ?  Webster's  Syntax. 

6ebv  'AjSpad/n.  This  only  proves  the  immortality  of  the  soul,  not  the  resurrection  of 
the  body.  Campbell.  It  refers  to  a  covenant,  represented  as  still  valid,  implying  the 
future  re-union  of  the  soul  and  body.  Not  an  argument,  but  an  authoritative  declaratitn 
of  the  truth.  Alexander.  The  promise  of  the  land  of  Canaan,  made  to  Abraham,  being 
as  yet  unfulfilled,  he  must  rise  again.  Mede.  It  is  something  bordex-ing  on  profaneness, 
to  suppose  any  deficiency  of  proof,  such  as  fell  short  of  what  the  occasion  demanded. 
As  the  Sadducees  were  silenced,  the  suspicion  arises  that  we  do  not  undeistand  the 
Scriptures.  As  faith  alone  could  dictate,  so  faith  alone  could  receive  the-exposition. 
Stier.  Not  resurrection,  but  the  glorious  truth,  out  of  which  that  doctrine  apringa. 
Alford,  Brown.  The  words  testify  against  the  sleep  of  the  soul.  Lange.  They  testify 
against  the  inactive  repose  of  the  dead.  Miiller.  Pantheism,  one  of  the  deadly  errors  of 
the  day,  destroys  human  personality,  by  representing  all  forms  of  creaturely  life  as  mere 
manifestations  of  the  Inliaite,  in  space  and  time.  Our  Lord's  words  cut  up  this  error  by 
the  roots. 


88.  For  }i€  is  nota  Qod  of  the  dead,  but  of  the  living  :  for  all  live  unto  him. 

Dead.     Not  of  dead  corpses,  but  of  living  men. 

Clearly  teaches  that  at  death,  the  man  lives  on  in  the  soul. 

Those  raised  without  holiness,  raised  tc  immortal  death. 

Those  spiritually  minded,  who  have  crucified  the  flesh,  raised  to  immortal 

life.     Gal.  v.  24  ;  ii.  20.  ^^ 

liivizig'.     Their  relation  to  God  indissoluble  because  of  "  covenant." 

Heb.  viii.  10. 
The  Spirit  oft  reminds  us  of  the  joyous  character  of  the  hfe  to  come. 

Matt.  XXV.  21. 
Of  its  social  aspect.     Matt.  viii.  11.     A  coronation  banquet,  of  kingB. 


NOTES, 


3IE3IORANDA. 


MEMORANDA. 


348 


SUGGESTIVE     COMMENTAKY 


[chap.  XX. 


Even  relation  between  pastor  and  flock  is  not  forgotten.     1  Thes.  ii.  19. 

Life  is  never  ascribed  to  the  wicked  in  the  future  world. 

They  rise  indeed,  but  to  a  "  resurrection  of  damnation."     Dan.  xii.  2. 

The  sleep  of  the  soul  after  death,  proved  a  mere  dream. 

Live  unbo  Him.     No  one  is  dead  to  Him,  or  in  His  sight.   They  have  a 

living,  abiding  interest  in  Him, 
1.  They  live.     2.  They  live  to  Him,  and  therefore  an  imperishable,  holy, 

blessed,  and  common  life. 
^hey  who  have  not  found  God  have  lost  even  themselves. 
True  believers,  though  dead,  live  more  truly  than  when  on  earth. 
Bond  of  faith  with  the  living  God,  a  pledge  of  resurrection. 
Life  of  believers  is  as  secure  as  the  life  of  God  ! 
Our  covenant  with  God  abolishes  death  as  well  as  sin. 
Immortality  and  resurrection,  indissolubly  linked  together. 
Christ,  the  Conqueror  of  unbelief,  reproving  and  correcting  it. 
Men,  dead  to  this  world,  still  living  for  the  next. 
Visible  and  invisible  worlds,  present  to  God,  as  one  community  of  bein^ffl. 


^i^vriav.  Talmud  speaks  grossly  of  those  raised.  "The  woman,  having  had  two 
hushands,  in  the  world  to  come  will  be  given  to  the  first."  Lightfoot.  ^uo-ij'.  We  have 
in  this  argument  a  further  generalization  than  in  Matt,  and  Mark.  There  it  is  a  covenant 
relation;  here  a  life  of  all,  living  and  dead  :  in  the  sight  of  God,  who  inhabiteth 
eternity,  the  being  of  all  is  a  living  one,  in  all  its  changes.  Alford.  A  sublime  es- 
pression,  especially  if  we  do  not  Umit  the  Traircs  to  the  ve<poC,  but  refer  it  to  all  the 
creatures  of  God.  Oosterzee.  To  depend  upon  God  for  life.  Bloovtfiald.  Still  living, 
since  all  things  are  present  to  Him.  WeUtein,  Doddridge.  Death  does  not  terminate 
our  living  unto  Him.  Campbell. 


89.  IT  Then  certain  of  the  scrihes  answering  laid.  Master,  thou  hast  well  said. 

Scribes.    Enjoying  His  victory  over  the  Sadducees.  History,  Luke  v.  21. 

Master.     Gr.  Teacher.    Next  to  the  atonement,  Christ's  great  work. 

Well  said.     Some  approve  truth,  because  it  flatters  their  own  opinion. 

Others,  fr.om  contempt  of  those  who  oppose  them. 

Others  from  mere  want  of  ability  to  contradict  it. 

And  others  fnom  a  proud  usurpation  of  the  key  of  knowledge. 

Truth  should  be  loved  for  its  own  sake,  and  from  an  humble  loye  oJ  the 

God  of  Truth. 
The  ground  of  all  contention,  is  ignorance  of  the  Scriptures. 


MOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


849 


40.  And  after  that  they  durtt  not  ask  him  any  question  at  all. 


Durst  not.     Gr.  no  longer  daring  to  question  Him. 

Some  retreat  to  reuew  more  cunningly  and  vigorously  the  assault, 

God  for  His  own  glory,  always  renders  truth  finally  victorious. 

Yet  its  defenders  often  permitted  to  sink  under  violence. 

Wicked,  unlike  honest  assailants,  stealthily  attack  the  truth. 

They  create  perplexities  only  to  mystify  and  confound. 

They  caricature  Christianity,  then  ridicule  their  own  picture, 

Satan's  old  craft,  first  blackens,  then  persecutes  goodness  and  truth. 

They  charge  their  own  absurdities  on  the  Divine  wisdom. 

"  Avoid  profane  and  vain  babblings."     2  Tim.  ii.  16,  23. 

"  Hymenasus  and  Philetus  erred,  saying  the  resurrection  is  past."  2  Tim. 

ii.  18. 
To  the  Bible  alone,  not  nature,  we  owe  our  faith  in  immortality. 
Sad  and  dai'k  indeed  is  the  sceptic's  hope  of  annihilation. 
Wretched  as  it  is,  even  that  shall  be  blasted. 

"  The  Lord  Jesus  Christ  shall  change  our  vile  bodies."     Phil.  iii.  21. 
The  most  endearing  relations  of  life  are  limited  in  duration. 
"  He  that  is  married,  careth  for  the  things  of  the  world."     1  Cor.  vii.  33. 
Ties  of  friendship  innocent;  ties  of  parents  and  children,  of  husband  and 

wife,  tender,  but  all  destined  to  perish. 
Those  of  grace  alone,  prove  everlasting  through  our  "  Elder  Brother." 
Pharisees  and  Sadducees,  ruling  spirits  of  error,  ever  divide  the  world. 
The  human  mind  vibrates  between  superstition  and  infidelity. 
ftuestion.     This  ends  the  interrogatories  addressed  to  Jesus. 
Worst  opponents,    those  unable  to  convict  of  error,  or  betray  us  into 

mistake. 
His  foes  intensely  malignant  no  longer  dare  question  Him. 
The  complete  rout  of  the  Sadducees  called  forth  the  Scribes'  praise. 
They  felt  the  full  force  of  the  argument,  though  we  may  fail  to  do  so. 
He  knew  the  manifold  resources  of  the  Scriptures  ;  He  inspired  them. 
From  their  varied  stores.  He  selected  weapons  to  confound  all  opposers. 
Two  sources  of  unbelief  with  the  Pharisees.     1.  A  low  gi-ovelling  idea  of 

the  Messiah. 
2.  Pride  in  a  literal,  but  superficial  scripture  knowledge. 
Silence  of  impenitent  cavillers,  no  sign  of  conversion. 


MEMORANDA. 


For  hi,  read  yap,  Tisehendorf,  Alford,  Cod.  Sinai. 


NOTES. 


MEMORANDA. 


350 


SUGGESTIVE    COMMENTABY 


[chap.  XX. 


■11.  And  he  said  unto  them,  Bow  $ay  they  that  Christ  is  David's  son  ? 

Biiid  unto  them.     Om-  Lord  had  hitherto  been  wholly  on  the  defensive. 

He  purposes  to  silence   His  enemies,  and  assert  His  claims  as  Messiah. 

The  contest  now  approaches  its  tm-ning  point. 

His  prolonged  pause  gives  deeper  emphasis  to  His  question. 

Whose  son  ?     Proposed  to  Pharisees,  Matt. :    to  the  people,  Mark. 

1.  A  vital  question.      2.  A  question  for  conscience.     3.  A  question  of 

faith. 
Christ.     Gr.  anointed  ;  Heb.  Messiah,  Luke  ix.  20  ;  longed  for  by  all. 
The  great  error  of  the  Scribes,  their  low  carnal  view  of  the  Messiah's 

mission. 
They  wanted  a  prophet  greater  than  Moses,  a  king  greater  than  David. 
Some  wonder  Jesus  did  not  apply  prophecies  publicly  to  Himself. 
God  never /orce!s  conviction  on  the  minds  of  men. 
Though  freedom  of  the  will  is  lost,  man's  responsibility  is  as  complete  as 

before  the  fall. 
No  responsible  being  to  be  dragooned  into  allegiance  to  the  King. 
Unwilling  to  believe,  there  is  always  room  for  unbelief. 
David's  Son.     The  prevalent,  but  not  universal  opinion.   John.  \'ii.  27. 
To  fulfil  the  promise  Christ  was  bom  the  Son  of  David. 
The  royal  family  had  fallen  into  poverty  and  obscurity.     • 
This  humiliation  confounds  aU  pride  in  noble  blood. 
Descendant  and  heir    of    David,    the    first    and    greatest    theocratical 

sovereign. 
"What  think  ye  dl  Christ?"      Matt.  xxii.  42.      The  great  question  of 

questions. 
Some  do  not  think  of  Him  at  all,  others  as  "  without  form  or  comeliness."' 

Isa.  liii.  2. 
But  "  to  those  who  believe,  He  is  precious."     1  Pet.  ii.  7. 
To  us  the  mystery  of  His  divine  and  human  nature,  is  familiar. 
But  one  truth  for  our  belief ;   for  faith  in  God,  in  Providence,  in  immor- 
tality, impossible,  without  acknowledging  Christ. 
His  name  implies  that  He  is  1.  The  great  Prophet.     2.  The  true  High 

Priest.     3.  The  eternal  King. 
WTuit  think  ye  of  Christ  ?     1.  A  vital  question,  the  pivot  of  all  moral 

teaching.     2.  A  question  for  conscience,  penetrating  to  the  roots  of 

individual  character.     3.  A  question  of  faith,  only  to  be  solved  by 

revelation. 


vp^  ovTovs.    To  the  Scribes.     In  Matt,  the  question  is  addressed  to  the  Pharisees. 
Xbe  two  parties  ogreeJ  in  their  view  of  the  Messiah,  hence  the  Lord  addressed  both. 


NOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


351 


Lnie  omits  the  qnestion  of  the  lawyer,  which  occurrecl  immediately  on  the  gathering  of 
the  Pharisees,  after  the  last  incident.  This  question  of  our  Lord  seems  to  have  followed 
close  on  that,  which  was  their  last  to  Him.  Al/'ord.  None  hut  captious  sciolists  question 
the  propriety  of  the  inscriptions  of  the  Psalms.  Qrotiut.  "  David's  80h."— Not  a  political 
Messiah.  De  Wette.  He  convicted  them  of  their  infatuation  touching  the  Messiah. 
Meyer.    He  was  the  Son  of  Man,  and  the  Son  of  God.  Lanqe. 


42.  And  David  himself  saith  in  the  hook  of  Psalms,  The  Lord  said  unto  my  Lord,  Sit 
thou  on  my  right  hand, 

David.     Heb.  Beloved.    Luke  i.  32.     Character  of  David.  See  Notes. 
Saith.  Matt.  xxii.  43,  '^ In  spirit;  "  Mark  xii.  36,  ''By  the  Holy  GhosW* 
Our  Lord  endorses  the  plenary  inspiration  of  the  Psalms.     Psa.  ex.  1. 
Book.     Luke  iv.  17.    His  reference  proves  them  collected  and  read  as 

one  Book. 
He  sends  them  to  a  sanctuary  whose  key  they  had  lost. 
Psalms.     David  the  sweet  psalmist  of  Israel,   (2  Sam.  xxiii.  1.)  wrote 

seventy-one  psalms,  father  of  Hebrew  poetry,  and  music. 
He  collected  the  wild  field  flowers  and  planted  them  on  Mount  Zion. 
His  prevailing  strain  plaintive,  owing  to  His  many  trials. 
Lovers  of  pleasure,  made  them  a  model  for  their  worldly  songs. 
Asaph,  David's  chief  musician,  wrote  twelve  Psalms. 
Asaph's  sons  continued  in  the  choral  service  of  the  Temple. 
Sons  of  Korah,  of  the  family  of  Korah,  wrote  eleven  Psalms. 
Heman,  one  of  David's  chief  singers,  wrote  Psa.  Ixxxviii. 
Ethan,  an  Ezraite,  wrote  Psa.  Ixxxix ;  a  Messianic  prophecy. 
Solomon  wrote  the  Ixxii.  and  cxxvii.  Psalms. 
Moses  wrote  the  xc.  Psalm  when  near  to  Canaan. 
Book  of  Psalms  has  ever  been  a  special  favorite  to  the  Chiu-ch  of  God. 
Every  form  of  religious  thought  and  life  there  expressed. 
All  changes  of  spiritual  experience  represented,  each  soul  finds  its  own 

mood  described. 
Grt)wth  in  divine  life  may  be  tested  by  relation  to  this  invaluable  portion 

of  the  word  of  God. 
Some  of  the  Psalms  Messianic,  David  a  type  of  Christ. 
The  hand  that  held  the  pen,  was  David's,  but  he  was  moved  by  something 

deeper  and  higher  then  the  experience  of  the  son  of  Jesse. 
Hence  some  Psalms  are  full  of  Christ's  sufferings,  Christ  in  humiliation, 
Christ  dying,  Christ  rising,  Christ  coming  to  judgntent,  Christ  reigning. 
Here  are  His  advents  to  bear  the  cross  and  wear  the  crown. 


MEMORANDA. 


NOTES. 


MEMORANDA. 


852 


SUGGESTIVE    COMMENTARY 


[chap.  XK. 


The  Kingdom  of  Grace  and  the  Kingdom  of  Glory  are  here. 

The  Bible  scenes  become  broader  and  deeper,  the  more  they  are  explored. 

The  liOrd.     Heb.  Jehovah.   Literally  denotes,  He  who  is  the  Eternal. 

This  text  quoted  three  times.     Acts  ii.  34  ;  Heb.  i.  13 ;  x.  12. 

My  Xiord.     i.e.  David's.     Not  as  a  private  person,  or  individual  king. 

But  represents  his  own  royal  race  in  the  house  of  Israel. 

This  Person,  the  superior  and  sovereign  of  David,  and  of  all  Israel. 

'•  God,  over  all,  blessed  for  ever." — "  Made  of  the  seed  of  David."  &c. 

Eom.  ix  5  ;  i.  3. 
His  twofold  natui-e  made  Him  at  once  David's  sovereign  and  son. 
Ancient  Jews  universally  identified  this  Person  as  the  Messiah. 
An  independent  monarch  hke  David,  acknowledged  no  Lord  but  God« 
Sit  thou.    Implies  rest,  glory,  and  majesty  of  royalty. 
The  sitting  posture  appropriate  to  kings  on  their  throne.     Psa.  xxix  10  ; 

ex.  1. 
Not  inactivity,  but  an  investitiire  with  power  to  punish  His  fo6s. 
This  verse  more  frequently  referred  to  in  the  N.  T.  than  any  other. 
The  foundation  of  Matt.  xxvi.  64  ;  1  Cor.  xv.  25  ;  Eph.  i.  20  ;  Phil.  ii.  11 ; 

Heb.  viii,  1 ;  x.  12 ;  1  Pet.  iii.  22  ;  Rev.  iii.  21. 
Our  Lord's  words  a  key  to  the  secret  nature  of  His  kingdom. 
To  reason,  they  prove  nothing;  to  faith,  they  reveal  the  divine  economy. 
He  who  was  enthroned  in  the  hearts  of  a  few  disciples,  would  soon  sit 

in  majesty  and  reign  King  of  kings. 


iy  ^Cp\cf  xpaKfjiiai'.  Not  in  Matt.  xxii.  43,  or  Mark  iii.  36  ;  added  here  as  conveying 
information  necessary  to  Gentile  readers.  He  omits  oi  ypon/iaTcis  after  Ae'youai  (verse 
41),  asless  intoresUng  to  ilisnv.  Wordsworth.  Not  the  words  of  Luko,  bnt  the  words  of 
the  Lord  Himself.  Alford.  xl/aKixwv,  from  ijidWoi,  to  strike  a  chord,  on  the  lyre  to  which 
they  were  sung.  Called  the  "  Prayers  of  David," Psa.  Ixii.  20.  Auguatine  and  ChT;/8nstom 
attribute  them  all  to  Da^id.  Their  authors  as  given.  Jerome.  74  to  David.  De  Wette, 
Tholuck.  Anonymous  Psalms  ascribed  to  Jeremiah,  Jeduthun,  Haggai,  and  Zechariah, 
all  arranged  by  Ezra.  HerKjstenberij,  Alexander.  The  ex.  written  to  David.  Ewald, 
Meyer;  by  David.  Heiigstenberg,  Alexander.  Our  Lord  conformed  to  the  popular  im- 
pression. De  Wette. 

Kvpioi.    Those  evasions  by  which  the  Jews  would  nullify  the  te.xt  as  a  proof  of 
Clu-ist's  divinity,  had  not  yet  been  invented.      The  Talmudists  apply  it  to  Abraham 
the  Targumists  to  Darius  ;  and  others  to  Hezekiah.  Smith's  Test,  to  the  Messiah. 


43.  Till  I  make  thitie  enemies  thy  footstool. 

Till  I  make.     "  My  Father  worketh  hitherto,  and  I  work."  John  t.  17. 
Jesns  is  ever  destroying  sin,  and  fighting  against  the  powers  of  darkness. 


NOTES. 


CHAP.  XX.] 


ON    ST.    LUKE. 


353 


Enemies.     He  has  no  other  than  those  of  man,  sin,  death,  and  hell. 
Our  greatest  enemies,  our  bosom  sins,  are  ever  ready  to  betray  us. 
Devil  could  have  no  power  over  us  were  it  not  that  we  carry  the  elements 

of  evil  within. 
Christ  could  say,  "  The  prince  of  this  world  cometh,  but  hath  nothing  in 

Me."     John  xiv.  30. 
Christians  should  earnestly  seek  that  the  Redeemer  would  reign  in  them, 

Lord  of  every  motion. 
Footstool.     Eefers  to  the  complete  and  everlasting  subjugation  of  His 

enemies. 
Allusion  to  the  practice  of  ancient  conquerors  placing  feet  on  the  neck 

of  defeated  kings.     Josh.  x.  24. 
"For  He  must  reign,  tUl  He  hath  put  all  enemies  under  His  feet."  1  Cor. 

XV.  25. 

44.  David  therefore  calleth  him  Lord,  how  i$  he  then  his  son  ? 

Lord.     Was  made  flesh  and  dwelt  among  us.     Johni.  14. 

The  viystery  of  God  incarnate.     1.  Kevealed  to  David.     2.  Hidden  from 

the  Pharisees.     3.  Confirmed  by  Jesus.     4.  Brought  to  light  for' us. 
How  is  he?     At  once  his  "  Root  and  offspring,"  his  Sovereign  and  son. 
The  only  kej'  to  this  enigma,  Messiah's  two-fold  nature. 
The  doctrine  had  long  been  lost  among  Jews  and  their  leaders. 
Their  inability  to  answer,  shews  their  ignorance  of  Scripture. 
Those  who  know  the  least  often  profess  to  know  the  most. 
No  part  of  the  Bible  is  better  known  in  the  letter  than  fhe  Psalms, 
No  part  so  little  apprehended,  and  appreciated  in  the  spirit. 
Hitherto  the  Saviour  treated  the  Pharisees  with  courtesy. 
He  never  flattered  their  vanity,  nor  courted  their  favor. 
"When  they  censured  Him,  He  replied  with  mildness. 
When  they  preferred  charges  against  Him,  He  mildly  confuted. 
Mark  exhibits  Christ  as  silencing  their  question. 
Matthew  farther  describes  Him  as  silencing  their  very  answer. 
The  Scribes  held  fast  to  Christ's  being  the  "  Son  of  David." 
That  day.     Matt.  xxii.  46.     The  silence  of  the  Pharisees  marked  the 

crisis  of  their  hardening. 
The  final  rebuke  of  Jesus,  and  departure  from  their  temple,  a  symbol  of 

their  desolation  and  judgment. 
In  true  Christianity,  the  right  estimate  of  Christ  is  all.     Col.  iii.  11. 
Our  Lord  seemed  to  live  the  last  week  of  His  life,  in  the  Psalms. 
A  fact  which  should  not  be  lost  on  us  in  times  of  conflict  and  suffering. 


MEMORANDA 


NOTES. 


ME3IOBANDA. 


854 


SUGGESTIVE    COMMENTARY 


[CHAF. 


XX. 


45.  H  Then  in  the  attdience  of  all  the  people  he  said  unto  his  disciples, 

Audience.     Our  Saviour  never  kept  back  knowledge  from  the  people. 
The  tone  •with  which  He  leaves  the  temple  seems  severe. 
Their  pernicious  principles,  not  their  persons,  He  condemns. 
His  first  and  last  visits  to  the  temple  differ  widely. 


Different  digconrse  from  Matt,  xsiii.  Greswell;  identical.  Ehrard,  Rohinson,  Meyer, 
Alford.  For  tois  /JLadriraU  aiiToO,  read  irpbs  ai/rou?.  Tischendorf,  Alford.  Matt.  (xxii. 
46)  and  Mark  (xii.  37)  tell  ns  of  the  impreHsion  made  by  this  question  of  our  Lord.  Luke 
evidently  hastens  rapidly  onward,  relating  but  very  briefly  the  detailed  warning  pro- 
nounced by  Christ,  with  respect  to  the  Scribes  and  Pharisees,  before  his  departure  from 
the  temple.  Oosterzee. 


46.  Beware  of  the  scribes,  which  desire  to  walk  in  lotifj  robes,  and  love  greetings  in 
the  markets,  and  the  highest  seats  in  the  synagogues,  and  the  chief  rooms  at  feasts  ; 

Beware.     Literally  be  on  your  guard  against. 

Proud  hypociitical  teachers  more  dangerous  than  ordinary  sinners. 

A  bad  example,  sustained  by  the  authority  of  religion,  a  subtle  poison. 

A  sad  judgment,  beware  of  those  who  ought  to  be  jjatierns. 

Scribes.     Luke  v.  21.     They  had  lost  sight  of  the  Messiah's  kingdom. 

To  walk.     Implying  a  needless  moving  about  for  display. 

Pride,  self-conceit,  covetousness,  hypocrisy  are  all  condemnied 

The  doom  of  a  religion  without  piety  is  here  pronounced. 

They  pretend  to  honor  God  with  the  lips.     Isa.  xxix.  13. 

Long  robes.     Luke  vi.  29.     They  swept  the  ground  and  concealed  theix 

feet. 
There  was  no  sin  whatever  in  walking  in  long  robes. 
But  a  wrong  motive  makes  innocent  acts,  criminal. 
Lengthened  by  their  phylacteries  or  strips  of  parchment.     Ex.  xiii.  16. 
They  were  worn  on  the  head,  arms,  and  on  the  garments. 
They  were  iised  during  stated  prayers,  only  by  men. 
To  gross  hyiDOcrisy  they  add  contemptible  foppery. 
Greeting's.     Heartless   compliments,  profuse  with  orientals.     Luke 

X.  4. 
Some  magnify  their  ofice  in  order  to  magnify  themselves. 
Markets.     The  Forum  became  the  place  for  display  and  sale  of  goods. 
Highest  seats.      Luke  xiv.  10.     Vanity    ever  the  characteristic  of 

hypocrisy. 
Trae  grace  eyes  only  the  honor  coming  from  above. 
Synagogues.     Luke  iv.  15.     Their  form  and  history.     See  Notes. 
Chief  rooms.     The  triclinium,  a  festal  couch  holding  three  persons. 


NOTES. 


CHAP.  XX.] 


ON  ST.  LUKE. 


355 


MEMORANDA. 


The  central  place,  considered  chi('f  anions;  Greeks  and  Eomans. 
A  humiliating  pictiu'e  of  the  vanity  and  levity  of  the  Jewish  clergy. 
Jesus  reading  the  heart,  brings  out  the  darker  traits. 


vpoa-ex^Te  airb  Twf  ypafifiarea)!'.  The  Scribes  here  take  precedence  of  the  rest  of  the 
Pharisees,  as  the  worst  corrupters  of  the  people,  and  are  described  from  life,  1,  iu  social 
life : — long  robes — greetings  in  market  places — ceremonious  titles,  &c.  2,  in  the  sjaia- 
gognes : — aspii-ing  to  highest  seats,  &e.  3,  at  home : — struggling  for  places  of  honor,  &c. 
4,  in  the  department  of  philanthropy : — devouring  widows'  houses,  &o.  Hypocrisy,  pride, 
and  covetousness,  the  three  chief  features  of  which  this  picture  is  composed.  A  people 
with  Buch  guides  must  ever  be  on  the  verge  of  ruin.  Oosterzee. 


4cT.  Wliich  devour  widows'' houses,  and  for  a  show  make  long  prayers  :  the  same  shall 
receive  greater  damnation. 

Devour.     Consuming  or  spending  for  their  own  advantage. 

Widows.     Luke  xviii.  3.     The  most  defenceless  class  of  oriental  poor. 

Always  the  especial  objects,  both  of  divine  and  human  pity. 

The  unrighteous  spoliation  of  these  bereaved  and  helpless  ones  deepened 

the  Pharisees'  guilt. 
Expounders  of  law,  and  ghostly  advisers  of  the  sick  and  dying. 
Executors  of  their  wills,  and  guardians  of  their  children,  often  fearfully 

corrupt. 
Houses.     Luke  i.  23.     Material  and  form  of  oriental  houses.    See  Notes. 
A  show.     They  cl-oaked  their  extortion  under  a  show  of  holy  zeal. 
Long  prayers.     Disguising  their  real  characters,  a  pretext  for  villainy. 
Damnation.     They  sell  their  prayers  at  a  dear  rate  in  losing  their 

souls. 
This  implies,  there  wiU  be  degrees  of  misery  in  Hell. 
"  It  will  be  more  tolerable  for  Sodom,"  &c.     Luke  x.  12. 
Reality  and  eternity  of  future  punishment,  a  great  truth  revealed. 
A  thoughtful  mind  cannot  think  of  it  without  a  shudder. 
This  heavier  doom  will  not  fall  upon  the  heathen. 
Nor  on  ignorant  profligates  who  have  never  had  Christian  privileges. 
But  upon  those  who  have  persisted  in  sinning  against  light  and  knowledgei 

baptized  practical  atheists. 
Pharisees  had  corrupted  the  law  by  their  traditions. 
They  had  given  the  people  a  false  idea  of  the  Messiah. 
Jesus  exposed  their  ignorance  in  their  teaching. 
And  their  hypocritical  zeal  in  making  proselytes. 


NOTES, 


MEMORANDA. 


356 


SUGGESTIVE  COMMENTARY 


[chap.  XX. 


He  proved  their  traditions  led  to  impiety  and  perjury. 

Their  ceremonies  and  hj-pocrisy  only  disguised  their  rapacity. 

Those  highest  in  Bible  privileges  may  be  lowest  in  hell. 

Infidels  afiina  a  profession  of  religion,  proof  of  hypocrisy. 

If  there  were  no  originals  there  could  be  no  imitations. 

If  no  genuine  coin  there  could  be  no  counterfeit. 

The  objection  establishes  what  it  was  intended  to  disprove. 


Kpt/xa,  judgment,  Matt,  vii,  2 :  a  judicial  aentenee,  Luke  xxlii.  40 ;  an  adverse 
ieniente,  Matt,  xxiii.  14 :  exeeution  of  justice,  1  Peter  iv.  17.  This  word  affords  indirect 
proof  that  tlie  Lord,  on  tljis  ocoaBion,  brought  forth  more  than  these  few  charges  against 
these  oorruvtera  of  the  nation.  Qotterses^ 


NOTES, 


CHAP.  XXI.] 


ON    ST.    LUKE, 


857 


OHAPTEB    XXI. 

1.  AND  he  looked  up,  and  saw  the  rich  men  casting  their  gifts  into  the  treaswry. 

To  obtain  a  just  idea  of  this  touching  narrative  we  must  connect  MarkV 

account  with  Luke's. 
Sat.     Mark  xii.  41.     The  Lord  sits  in  the  second  court  to  observe  the 

doings  in  the  temple. 
The  place  where  He  is  found,  opposite  the  treasury,  known  from  John 

viii.  20. 
He  had  finished  the  awful  series  of  woes  pronounced  against  the  Scribes 

and  Pharisees. 
His  ominous  farewell,   "  From  henceforth  ye  shall  see   me  no  more," 

still  ringing  in  their  ears. 
But  He  avoids  the  slightest  appearance  of  departing  in  irritation,  or  that 

He  feared  further  attacks. 
His  calm  silence  an  impressive  challenge  to  answer  His  upbraidings. 
In  perfect  gentleness  of  spirit  He  rests,  surrounded  by  His  di&ciples. 
Xiooked  up.     As  though  He  had  been  meditating  with  downcast  eyes. 
The  Lord's  last  look  upon  His  audience  in  the  temple  ! 
Note  His  sublime  peace  of  soul,  although  "  He  is  despised  and  rejected 

of  men." 
Those  He  looked  on  would  soon  excite  the  fearful  cry  "  Away  with  Him." 
Men  offering  gifts  to  Grod  in  His  temple  with   murderous  malignity  in 

their  hearts  ! 
A  solemn  comment  on  the  words  of  inspiration,  "  The  heart  is  deceitful 

above  all  things,"  &c.  Jer.  xvii.  9, 
Saw.     We  may  escape  the  notice  of  men  but  not  of  God. 
His  divinity  is  seen  in  discerning  their  respective  motives. 
Offerings  for  His  service  are  weighed  in  His  balance. 
"  Christ  seeeth  in  secret ;  the  Lorci's  eyes  are  in  every  place." 

Pro.  XV.  3. 
In  all  our  acts  and  gifts  we  must  desire  to  be  seen  by  Christ  only. 
He  then  looked  up  from  His  seat,  He  now  looks  down  from  His  throne. 
This  incident  probably  occurred  Tuesday  of  the  last  week. 


MEMOUANDA, 


3IEMORANDA. 


358 


SUGGESTIVE    COMMENTARY 


[chap.   XXI, 


The  Lord  neither  blames  ror  despises  the  gifts  of  the  rich. 
Gifts.     Even  heathen  often  make  great  sacrifices  out  of  sympathy. 
This  instinct  of  fallen  humanity  is  like  a  smile  on  the  face  of  death. 
Desire  of  making  some  sacrifice  inseparable  from  the  religious  feeling. 
"  Thou  shalt  not  appear  empty  before  the  Lord."     2  Kings  xii.  9. 
Treasury.    In  the  court  of  the  women.     No  one  ever  allowed  to  sit 

in  the  court  of  Israel. 
Thirteen  chests  called  trumpets,  from  their  shape,  received  the  gifts. 
They  had  inscrijjtions,  shewing  the  objects  of  their  charities. 
Two  were  for  the  half-shekel  tax  fixed  by  law.     Ex.  xxx.  11. 
Others  for  purchasing  altar  victims,  wood,  and  incense. 
The  money  went  to  buy  wood  (very  costly),  salt,  &c. 
Here  precious  treasures  were  kept,  as  now  in  banks.     Neh.  x.  37-38. 
He  rests  at  the  temple  gate,  after  He  had  refused  a  throne. 
The  righteous  Requiter  of  hidden  evil,  Revealcr  of  hidden  good. 
Jerusalem's  ruin  and  His  kingdom  filled  His  mind. 
Yet  he  had  an  eye  for  the  humble  devoted  widow. 
ThoTlgh,He  left  the  d<x)med  temple  with  words  of  holy  wrath.  He  lovingly 

noticed  her  gift,  and  for  ever  honored  her  devotion. 


avojSAe'ijfa;.  From  his  hearers.  Ben^eZ;  disciples.  Mej/ar.  ya^oi^vKaicioi' .  It  may  1)8 
that  we  are  to  understand  this  of  the  special  treasury  chest,  spoken  of  by  Josephus,  Ant. 
Jud.  19,  6, 1 ;  comp.  2  Kings  xii,  9.  Oostcrzee.  Some  part  of  the  court  of  the  women 
intended,  perhaps  a  chamber  in  connexion  with  the  thirteen  chests.  Lucke.  Siiipa.  Mark 
uses  xo-'^KO'',  the  Roman  as  ;  and  specifies  that  the  sum  cast  in  by  the  widow  made  a, 
Roman  quadrans.  Luke  says  &vo  Keirra,  and  explains  to  his  readers  iha,t  what  they  were 
casting  in  were  Suipa,  offerings  to  God.  Wordsworth.  These  offerings  made  at  the  three 
great  feasts,  to  compound  for  tithes.  Major. 

X<>.\k'ov.  This  compound  of  copper  and  zinc  was  unknown  to  the  ancients.  It 
referred  to  copper,  Deut.  viii.  9 ;  Job.  xxviii.  2.  Hebrew,  shining.  irAovo-tovs  belongs  to 
Tovs^aXXovras.  It  was  not  the  rich  only,  but  6  oxAos  (Mark)  who  ware  casting  gifts  in. 
Alford. 


2.  And  he  saw  also  a  certain  poor  widow  casting  in  thither  two  mites. 

Saw.     The  Lord  of  heaven  calmly  watches  the  humblest  of  His  creatures. 
He  saw  in  the  future  the  destruction  of  the  Temple  and  Jerusalem. 
He  saw  burning  worlds,  and  the  judgment  throne  set  up. 
Yet  He  weighs  in  a  balance,  and  pronounces  on  an  humble  act. 


NOTES. 


CHAP.  XXI.] 


ON    ST.    LTJKE. 


859 


He  observes  the  dying  embers  of  the  expiring  fire  of  God  in  the  temple. 

Certain.     Mark,  one.     The  numerical  indicates  she  came  alone. 

Poox'  widow.      Perhaps  one  of  those  whose  tragic  fate  the  Lord  had 

just  depicted. 
She  must  have  been  poor  indeed  when  two  mites  were  her  all. 
Notwithstanding  her  empty  purse,  she  might  be  eallod  the  "  wjwTit/ice/it 

ividow." 
He  lovingly  traces  the  vestiges  of  piety  still  found  in  this  den  of  thieves. 
The  poorest  beUever,  in  His  eye,  one  of  God's  own  nobUity. 
Widows'  prayers  often  render  them  public  benefactors. 
Thus  those  who  have  nothing  to  give  may  exercise  the  noblest  charity. 
Two  mites*     Names  tico,  becau&e  she  might  have  kept  one. 
Made  of  brass  ;  f  of  a  penny  English,  J   of  a  cent,  American. 
Luke  gives  a  coin  well  known  to  his  Gentile  readers. 
He  knew  the  amount,  who  knew  Nathaniel  and  Zacchaeus. 
He  praised  her  labor  of  love,  knowing  its  source. 
He  compared  the  possesions,  and  the  motives  of  donors. 
Jesus  estimates  each  one  as  to  what  he  is,  not  what  he  has.  « 

He  offers  the  greatest  gift  to  God,  who  believes  it  scarcely  anything. 
"I  am  poor  and  needy,  but  the  Lord  thiuketh  upon  me."     Psa.  xl.  17. 
Subject  is  peculiarly  heart-searching,  as  many  are  willingly  deceived. 
The  poor  give  far  more  in  proportion  to  then-  means  than  the  rich. 
The  success  of  Christ's  word  does  not  depend  on  gold. 
Yet  we  may  well  doubt  our  faith  if  we  lack  charity. 
Our  income  and  expenses  hid  here,  will  be  brought  to  hght,  as  well  as 

the  amount  of  our  charities. 
No  one  ever  found  himself  poorer  by  lending  to  the  Lord. 
The  value  is  only  of  importance,   as  showing  upon  how  minute  a  gift  the 

Lord  pronounced  such  praise.     2  Cor.  viii.  2. 
It  might  be  envied  by  the  proudest  millionaire  on  earth. 


3.  And  he  said,  Of  a  truth  I  say  unto  you,  that  this  poor  widoto  hath  cast  in  more  than 
tliey  all : 

Said.     '^  Called  His  disciples.'^     Markxii.  43.  Desires  careful  attention. 

A  cublime  elevation  of  tone  characterizes  the  decision. 

Of  a  truth.     Amid  all  the  chaff  of  seeming  religion  He  finds  a  few 

noble  grains  of  truth. 
The  Saviour  an  ever-enduring  example  of  charity  in  our  judging. 
Paul  credits  even  superstitious  Athens  for  an  altar  "to  the  unknown 

God." 


3I£:3IOIiAy  DA. 


KOTES. 


3IE3IOiiAA  DA. 


360 


SUGGESTIVE    COMMENTAKY 


[chap.  XXI. 


Poor  widow.     Men  violate  language  saying,  We  give  our  mite. 

The  ividow's  mite  was  a  princely  sun. 

He  passes  by  heroic  deeds  of  world-wide  fame,  but  not  the  cup  of  cold 

water,  Mary's  box,  or  the  widow's  mite. 
In  His  eyes  her  heart  was  infinitely  richer  than  her  gifts. 
He  knew  the  treasures  given  were  abused,  and  the  temple  doomed. 
Her  motive  secured  imperishable  honor  to  her  two  mites. 
Mistrust  that  reasoning,  that  discourages  the  humblest  offerings. 
He  weighs  acts  of  munificence  in  a  heavenly  balance. 
A  secret  how  one  may  be  liberal  without  giving  much.     Acta.  iii.  6. 
No  sacrifice  too  great  for  love  to  His  cause. 
In  God's  eye  no  sacrifice  of  love  is  too  little. 
How  really  little  a  rich  man  does  when  he  only  gives. 
The  holy  giviplicitij  of  heart,  the  best  of  all  our  charities. 
This  history  teaches,   1.  Charity  in  judging  others.     2.  Strictness  in 

judging  ourselves,     il.  Watching  for  the  judgment  of  the  Lord. 
Pleasing  assurance,  the  poor  can  give  more  than  the  rich. 
Characteristics  of  the  poor  widow — 
Liberality,  reverence,  love  to  the  temple,  contempt  of  earthly  goods,  and 

trust  in  God. 
Cast  in  more.  What  manner  of  man  is  this  ?  He  speaks  as  if  omniscient .' 
With  calmness  and  fulness  of   sympathy,  Heobsei-ves  the  smallest  good. 
Trom  the  cold,  hollow  hypocrisy  of  the  Pharisees,  He  turns  with  a  warm 

look  of  love  upon  ti'ue  piety  in  the  temple. 
This  record  has  gladdened  many  a  saint  in  his  or  her  humble  gift. 
The  praises  of  the  Eedeemer  were  not  heardhj the  ividow  deserving  them. 
At  the  great  day,  He  will  say,  Well  done  good  and  faithful  servant. 
A  poor  person,  in  faith  offering  anything,  presents  no  small  gift. 
Our  Lord  does  not  censure  the  giving  of  money  to  the  treasm-y. 
If  all  gave  their  mite  as  the  widow,  Christ's  treasury  would  overflow. 
Value  of  a  gift  estimated  by  the  sacrifices  it  involves. 
Our  Lord  gives  the  key  to  this  paradoxical  assertion,  next  verse. 
It  by  no  means  implies  other  gifts  are  valueless. 


T|  tttojxt)  avTT).  God  accepts  a  willing  mind:  so  thought  the  heathen,  and  if  a  man  ii 
iputeful  lie  ia  accepted  with  either  a  lamb  or  an  ox.  Ovid.  A  person  killed  a  friend, 
while  defontling  his  life:  the  oracle  pronounced  him  purer  than  before,  because  his  act 
proceeded  from  the  purest  principles.  Bulkely.  A  poor  man  offering  himself  to  Socrates, 
outdid  AlcibUides,  presenting  his  abundance.  Aeschines. 


NOTES, 


XXI.] 


ON    ST.   LUKE. 


MEMORANDA, 


4.  For  all  these  have  of  their  abundance  east  in.  unto  the  offerings  of  God  :  hut  she  of 
her  penury  hath  cast  in  all  the  living  that  slie  had. 

Abundance.     Gr.  superfluity,  what  they  had  over  antl  above. 

The  rich  seldom  feel  what  they  give,  so  much  is  left  behind. 

Charity  making  no  sacrifice,  little  esteemed,  though  commendable. 

One  may  "  bestow  all  his  goods  to  feed  the  poor,"  and  not  have  charity. 

1  Cor.  xiii.  3. 
God  expects  the  motive  right,  and  the  gift  right  also. 
"  Jesus  was  rich,  yet  for  our  sakes  He  became  poor."  2  Cor.  viii.  9. 
Many  rich  persons  were  assembled  for  the  feast  at  Jerusalem. 
Many  displayed  their  wealth  in  their  large  offerings. 
But  in  view  of  the  cross,  He  latters  no  language  of  reproof. 
Too  many  now  content  themselves  giving  that  which  they  will  never 

miss.  , 

Although  obedience  is  far  better  than  sacrifice,  yet  love   will  ever  make 

the  sacrifice,  with  obedience. 
Do  the  majority  of  Christians  act  on  this  principle  ? 
Paul  mournfully  wiites  to  the  Philippians  (chap.  ii.  21.),  «» All  seek  their 

own,  not  the  things,"  &c. 
Unlike  Macedonian  believers  who  gave  even  beyond  their  power,      2  Cor. 

viii.  3. 
A  "  man  accepted  according  to  ichat  he  hath,  and  not,"  &c.  2  Cor.  viii.  12. 
Offerings  of  God.     "  Poor  shall  never  cease  out  of  the  land."      Deut. 

XV.  11. 
Even  "  a  cup  of  cold  water  in  Christ's  name,"  remembered  in  heaven. 

Matt.  X.  42. 
"  He  that  hath  pity  upon  the  poor,  lendeth  unto  the  Lord."     Prov.  xix.  17. 
God  is  here  the  borrower,  and  his  promise  is  the  security. 
Even  under  a  religious  economy  provided  for  by  law,  a  system  of  voluntary 

liberality  existed. 
Sad  for  those  Christians  whom  even  the  charity  of  Pharisees  rises  in 

judgment  to  condemn. 
Penury.     Gr.  deficiency.     This  gift,  left  the  widow  nothing  in  hand  to 

supply  her  wants. 
The  Lord  speaks  jjostfifcZ?/,  gracious  condescension  appears  in  the  fulness 

of  His  language  concerning  this  munificent  widow. 
She  might  have  asked  alms  publicly  or  privately,  being  in  need. 
But  she  gives  out  of  her  deep  necessities  her  last  pittance. 
Her  splendid  charity  forgotten  in  the  glory  of  her  exalted  faith. 
All  her  living.     Substance.  Tyndale.    The  Lord  will  provide. 
An  empty,  yet  bountiful  hand,  but  Jesus  remains. 

NOTES. 


MEMOItANDA. 


362 


SUGGESTIVE    COMMENTARr 


[chap.  XXI. 


Faith  thinks  not  of  future  necessities,  but  present  duty. 

He  is  the  luost  provident  householder  having  the  greatest  faith. 

She  forgot  her  penury,  in  the  abundance  of  God's  promises. 

He  could  read  by  a  glance  her  heart  full  of  His  own  love. 

Thus  clearness  of  vision  and  fulness  of  love  dwelt  in  Him  to  the  last. 

Faith  in  God  alone,  reserved  by  him,  who  offers  his  all  to  God. 

He  who  offers  necessaries,  offers  life  itself. 

How   far  is   the  spirit  of  Christ's  wisdom  from  those  who  blame  tho 

humblest  act  of  devotion. 
Those  who  give  the  most,  give  often  the  least. 

To  be  raised  above  the  fear  of  poverty  shows  the  power  of  divine  grace. 
Christ  does  not  blame  her  for  indiscretion  in  giving  her  all. 
He  does  not  censure  her  vanity  for  casting  in  with  the  rich. 
He  praises  her  faith  in  Jehovah  Jibeh.     Gen.  xidi.  14. 
Had  Jerusalem  been  filled  with  such  beUevers,  the  city  and  temple, 

despite  Eome  had  been  standing  still. 


ToB  0eoC,  omitted  by  some  ancient  authorities.  Alford;  omitted.  Cod.  Sinai. 


6.  IT  And  as  some  spake  of  the  temple,  how  it  was  adorned  with  goodly  stones  and  gifts 
he  said. 

Some  spake.     Tempter  bids  us  look  here  and  look  there,  never  look  up. 
Temple.     Luke  i.  9.     At  the  solemn  moment  He  was  leaving  it,  never 

to  enter  again. 
Going  to  the  Mount  of  Olives,  these  stones  must  have  been  on  the  east 

sJae. 
Forty-six  years  this  temple  in  building,  it  was  not  altogether  finished. 
It  was  completed  only  a  short  time  before  its  destruction. 
Solomon's  temple  stood  420  years,  was  destioyed  by  Nebuchadnezzar. 
Rebuilt    by    Zerubbabel,  550  years   b.   c,   and  inferior  to   Solomon's. 

Hag.  ii.  3. 
Herod  the  Great  rebuilt  it  piecenjeal,  preserving  its  identity.     Mai.  iii.  1, 
Architectui-e  superior  to  Solomon's,  by  a  classical  standard. 
During  eight  years  8,000  men  were  constantly  engaged  upon  it. 
Wonder  of  disciples,  the  natural  impress  of  architectural  magnificence  on 

all  minds. 
Adorned.     Garnished,  Tyndale.    In  the   firao  of   Christ  a  thing  of 

beauty,  without  life. 


NOTES. 


CHAP.  XXI.] 


ON   ST.   LUKE. 


363 


KaiTivuv.  liUte'B  account  the  original.  Luther,  Schleiermacher,  Sase,  Neander: 
Matthew's.  De  Wette,  Meyer.  ava.6r]ij.a(xi.  et  votos  suspendere  veates,  given  as  tokens  of 
gratitude  for  safety  from  shipwrecl;.  Gilded  statues,  locts  of  hair,  gold  and  silver 
imitations  of  wounds  cured.  Ginng  up  their  occupation,  soldiers  devoted  arms  ;  fisher- 
men, nets ;  poets,  lyres,  harps,  &c.  Komans  frequently  dedicated  an  altar ;  erected  a 
temple.  A  golden  candlestick  was  given  by  Queen  Helena.  Antiochus,  fined  by  the 
Komans  18,000  talents,  plundered  a  temple  in  F.lymas.  Vitis  aurea,  templo  reperta 
Hierosolymae  gentis  caput.  Illic  immensoe  opulentire  templum.  Tacitus  Hist.  v.  8 
Disciples  noted  their  solidity  ;  Mark,  magnificence.  Luke  alone  mentions  that  onr 
Lord's  attention  was  invited  to  the  ava0rifi.aTo..  Wurdsworih.  The  eastern  wall  then  only 
remained  of  Solomon's  structure,  called  Solomon's  Porch.  Dr.  Mead.  \i'9ois,  bonij 
lapidibus,  beauty  or  size. 


NOTES. 


MEMOltANVA. 


Cariosity  of  men  is  amused  by  the  shadowy  glories  of  earth. 

This  praise  met  with  no  response  from  Jesus. 

Goodly  stones.     Of  purest  white  marble,  37  ft.  long,  12  broad,  8  high. 

Its  foundation  stones,  67  ft.  long,  7i  high.     Josephus. 

Gifts.     Gr.  offerings,     Jewels,  Ty?idale.     Consecrated  things. 

Crowns,  golden  and  silver  vases,  arms,  shrines,  &c. 

A  vine  with  branches  and  grapes  of  solid  gold  surrounded  the  nine  gates. 

The  first  gate  70  cubits  high,  25  wide,  and  covered  with  gold. 

The  outward  face  of  the  temple  covered  with  plates  of  gold. 

The  temple  itself  resembled  a  mountain  of  snow  and  gold. 

Eabbis  say,  "  He  who  never  saw  Herod's  temple,  never  saw  a  building." 

A  golden  table  by  Pompey,  a  golden  vine  with  clusters  as  large  as  a  man,  I 

by  Herod. 
Spoils  taken  by  him  from  Barbarians,  Arabians,  were  there, 
Tacitus  calls  it  "  A  temple  of  immense  opulence." 
Cfflsar,  Augustus,  and  Agrippa  presented  their  offerings. 
Heathen  also  offered  gifts  to  their  gods  in  temples  of  earth. 
Xenophon  gave  to  the  temple  of  Apollo  at  Delphi  on  his  safe  return. 
Temple  of  Bel,  in  Babylon,  was  adorned  with  many  gifts. 
Gifts  partly  for  ornaments,  partly  for  public  use  at  festivals. 
Ptolemy  gave  a  table,  two   cisterns  of  solid  gold,  thirty  golden  vials, 

studded  with  costly  gems. 
127  columns  in  the  temple  at  Ephesus,  were  gifts  of  so  many  kings. 
The  jasper  columns  now  in  St.  Sophia,  gifts  of  Constantiue. 
The  disciples  seem  intercessors  for  the  condemned  sanctuary. 
If  such  adornments  pertain  to  things  which  must  perish,  what  must  be 

the  glorious  splendors  of  the  heavenly  temple  ? 


MEMORANDA. 


864 


SUGGESTIVE    COMMENTABY 


[chap.  XXI. 


6.  As  for  these  thingt  which  ye  behoJd,  the  dayt  will  eome,  in  the  tohich  there  shall  not 
be  left  one  stone  upon  another,  that  shall  not  be  thrown  down. 

These  things.     Spoken  after  leaving  the  temple.    Matt.  xxiv.  1. 

Behold.     Destruction  of  such  buildings  scarcely  conceivable. 

Cambyses'  army  for  weeks  in  vain  tried  to  destroy  the  stupendous  monu- 
ments and  temples  of  Egypt,  at  Thebes. 

Behold  !  marks  the  witness.  He  would  have  the  Church  mark  the  ful- 
fillment. 

Nothing  can  resist  His  Amen,  when  the  day  shall  come. 

He  charges  them  to  look  at  it  aright,  as  a  glory  doomed  to  destruction. 

"  To  you  they  appear  everlasting,  to  Me  a  vanishing  vision." 

It  is  alike  an  easy  thing  with  God,  to  ruin  an  empire,  or  make  a  single 
hair  grey. 

Days  will  come.     Jesus  saw  the  fashion  of  this  world  passing  away. 

He  showed  a  Loly  indifference  to  all  mere  external  magnificence. 

Babylon,  "  I  sit  a  queen,"  was  swept  away  by  divine  judgments.  Eev. 
xviii.  7. 

One  stone.     Terentius  Eufus,  a  heathen  commander,  fulfils  prophecy. 

"  Zion,  for  your  sake,  shall  be  ploughed  as  a  field."     Micah  iii.  12. 

These  words  must  have  startled  the  Jews  cherishing  the  temple  with 
idolatrous  pride. 

Ezra,  Nehemiah  and  the  prophets,  had  there  worshipped. 

Devout  Jews  in  every  quarter  of  the  world,  turned  toward  it  in  their  daily 
prayers.     1  Kings  viii.  44. 

God's  chosen  temple.     A  broken  heart  and  conirite  spirit. 

Thrown  down.  No  impostor  would  have  foretold  an  event  so  disagree- 
able. 

At  this  time  Jerusalem  might  have  defied  the  assaults  of  all  the  earth. 

Those  glories  of  architecture  doomed  only  on  account  of  the  sins  of  the 
people. 

Christianity  was  established  after  the  temple  and  priesthood  were 
abolished. 

With  this  wonderful  house,  now  a  spiritual  ruin,  Jesus  will  have  nothing 
to  do. 


OecopetTe,  "Tome  these  things  appear  as  a  vanishing  vision."  Lange.  ^fie'pai. 
The  Saviour  spoke  this  at  an  earlier  period,  to  avoid  a  typical,  doable  sense.  Luther. 
An  exegetical  caprice.  Euins  of  Jerusalem  exclusively.  Michaelis,  Hencke,  Barhdt. 
Jews  connected  temple's  fall  with  the  end  of  the  world.  Oostcrzee.  When  the  Coliseum 
falls,  Eome  falls  ;  and  Rome  falling,  the  earth  perishes.  Church  of  God  alone  is  enduring. 


NOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE, 


365 


"Days."  Times  ot  ihe 'Messiah.  Ebrard.  Events  are  connected  and  intorvals  lost 
•igbt  of  ill  prophecy,  as  we  see  distant  mountain  tops,  but  not  the  intervening  vallejs, 
Bengel,  Stier. 


7.  And  they  asl-fd  Mm,  saying,  Master,  htH  when  shall  these  things  le  1  and  what  sign 
will  there  be  ^ohen  these  things  shall  come  to  pass  1 

They  asked  him.     Our  Lord  had  left  tlie  temple  and  was  sitting  on 

the  Mount  of  Olivep. 
Peter,  James,  Jolin,  and  Andrew,  privately  question  Him.     Mark  xiii.  3. 
Astonished  liy  the  sentence  of  desolation  just  pronounced. 
Temple  had  been  sanctified  by  the  presence  of  the  Almighty  for  agee. 
All  their  present  and  future  hopes  were  bound  up  in  it. 
There  is  a  praiseworthy  and  also  a  guilty  curiosity. 
Prying  into  tlie  sacred  mysteries  of  the  ark,  slew  many  in  Beth-shemesh. 

1  Sam.  vi.  19. 
Master.     Gr.  Teacher.     The  Great  Teacher  of  the  church. 
"When.     "  Of  that  day  knoweth  no  man,  no,  not  the  angels."     Mark 

xiii.  32. 
Present  duties,  not  future  secrets,  should  concern  us. 
-Tews  identified  Messiah's  coming  with  the  end  of  the  world. 
These  things.     Of  great  value  and  figure  among  men,  least  admired, 

by  Christ. 
Jews  uttering  the  Dolores  Messiae  at  the  place  of  wailing  seen  by  the 

Author.     Hos.  xiii.  13. 
End.     Matt.  xxiv.  3  ;  refers  to  the  destruction  of  Jeni^lem. 
Sign.     A  prophetic  miracle  ensuring  the  occurrence  of  the  event. 
Shall  come.     Gr.  about  to  come  to  jpass. 


MEMORANDA. 


WOT*  oZv,  when  therefore;  wonder  and  assent.  Bengel.  ravra,  To{iv«  gffts.  Wetitcfn, 
Days  to  come.  Bengel.  Temple  and  its  furniture,  and  the  dujpensation.  Alexander, 
Christ's  coming  co-temporaneous  with  the  destruction  of  Jerusalem,  De  Wttt^i, 
Olsbausen,    The  following  prophecy  a  spiritual  vision.  Hengstenherg, 


NOTES, 


3IE3IORANDA. 


366 


SUGGESTIVE    COMMENTARY 


[chap.  XXI. 


8.  And  he  said.  Take  heed  that  ye  be  not  deceived  :  for  many  shall  come  in  my  nume, 
saying,  I  am  Christ ;  and  the  time  draweth  near:  go  ye  not  therefore  after  them. 

He  said.     Many  things  supposed  as  signs,  He  denies  would  prove  such. 

The  Saviour  in  divine  wisdom  warns  His  disciples  of  their  perils. 

Fanatical  leaders  of  sects  pursue  the  opposite  course. 

Take  heed.     No  result  of  chance,  everything  actually  fulfilled. 

He  who  pronounces  the  judgment,  secures  its  accomplishment. 

Watch  over  yourselves  that  ye  may  be  saved  when  I  really  come. 

Dismiss  all  thought  of  My  erecting  a  temporal  kingdom. 

Those  most  inquisitive  about  the  futiu-e,  often  most  easily  imposed  upon. 

Deceived.     If  Apostles  needed  warning,  how  great  our  danger  ? 

The  enemies  of  the  truth  have  ever  been  strangely  active. 

That  calm  repose  of  conscious  trust  in  truth  is  unknown  to  them. 

Hence   the   infidel  is   ever  agitating   the   minds  of  others  by  his  own 
misgivings. 

He  fondly  trusts  to  find  peace  by  making  proselytes  to  error. 

Thus  Satan  apostatizing  took  with  him  all  he  could. 

A  bad  sign  not  to  know  a  good  shepherd  by  his  well  ordered  flock. 

Many.     These  are  not  the  specific  signs  of  Jerusalem's  ruin. 

Twenty-four  false   Messiahs   mentioned  in  history   of   the  Jews  from 

Adrian  to  1682.     Luke  xvii.  23. 
In  every  calamity,  lying  consolation  repeats  itself. 
At  the  Captivity,  false  prophets  abounded. 
I  am  Christ.     Christ  not  in  the  original.    Eead,  I  am  He. 
Self-constituted  representatives  of  Christ  assuming  authority  over  men's 

consciences. 
In  my  name.     Assuming  my  character  as  foretold  in  prophecy. 
Go  ye  not.     Better  be  instructed  in  peace,  than  terrified  in  danger. 
Ye  know  the  Messiah  has  come,  therefore  look  for  no  other. 


Tw  oTOfittTt.  Tili&ii.,  false  prophets.  False  Christian  teachers.  Lange;  false  Jewish 
prophets.  Meyer  ;  prophets  raised  from  the  dead.  Kuinoel ;  apostles  of  the  false  Messiah. 
Grotius ;  those  claiming  to  he  the  Messiah  returning,  according  to  His  promise. 
Alexander.  It  is  said  by  the  Jews  that  there  were  more  than  fifty  false  Messiahs,  from 
Bar  Cocheba  of  the  second  century,  to  Sabbatni  Zebhi  in  the  seventeenth.  Fanatical 
impostors  as  Jonathan,  Simon  Magus,  Elgmas,  Theudas,  Judas  the  Gaulonite,  Dositheus, 
Menander,  Cerinthus,  were  not  false  Chvists.  Rheiraish  Jesuits  refer  this  to  Luther 
and  Calvin ;  with  the  same  malice,  modern  scoffers  refer  Bible  and  Missionary  Societies 
to  the  Frogs,  Rev.  xvi.  13. 

o  itatpbt  iiyytKe.  Messiah,  or  the  false  Christs.  Doddridge  ;  Christ.  Major.  This 
sentence  is  not  the  word  of  our  Lord,  but  of  the  iroAAol.  Alford.  This  has  been  a  con- 
tinued error  in  the  Church,  see  2  Thess.  ii.  2,  and  modern  predictions  of  Millenarians. 
W.  <S:  W.     The  readers  of  Trapp's  Commentary   (jiublished  1647)  wUl  find  that  in  hia 


NOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE. 


367 


day  some  had  fixed  the  commcncomcnt  of  the  Millenwm  for  1G94;  since  then,  many 
writers  havo  made  the  beginning  of  the  <ir,d  to  take  place  within  30  or  50  years  from  the 
time  they  wrote.  Surely  these  things  should  teach  students  of  prophecy  great  caution, 
seein.'  that  by  these  professed  calculations,  the  Word  of  God  is  exposed  to  the  ndicule  of 
scoSe'rs  See  Trapp'^  Commentary,  new  edition,  London,  1866.  Ambiguity  of  the  origmal 
preser%ed.  Campbell,  oiu,  omitte<l.  Tiichendorf,  Al/ord.  ort  and  oiu  omitted  by  Cod. 
Sinai. 


9.    But  when  ye  shM  hear  of  wars  and  commotions,  he  not  terrified :  for  these  thiirsi 
must  first  come  to  pass ;  but  the  erid  is  not  by  and  by. 

Wars,     rumours.  Matt.  xxiv.  6.  Among  co-equals,  commotions  against 

superiors. 
Caligula  commandeJ  his  statue  to  be  set  up  in  the  temple. 
Jews  abhorred  the  thought  of  this  monster,  profaning  the  Lord's  House. 
In  eighteen  months,  Nero,  Clalla,  Otho,  and  Vitellius  were  emperors. 
The  death  of  Caligula  prevented  insurrection  of  the  Jews. 
Many  Jews  alarmed  fled  from  the  country  to  the  city. 
Having  rejected  the  liberty  offered  by  the  Messiah,  they  gi-asped  in  vain 

at  civil  liherUj  from  the  Eoman  yoke. 
Terrified.     The  guilty  have  good  cause  to  dread  the  agitation  around 

them. 
Cause  of  fear,  not  so  much  in  convulsions  of  nature  as  in  forebodings  of 

awakened  conscience. 
Belshazzar,  Herod,  Judas,  Altamont,  Spira,  Voltaire,  illustrations. 
To  punish,  God  need  only  abandon  men  to  their  own  passions.  Jer.  xx.  4. 
Ambitious  ones  are  executors  of  God's  judgments,  begun. 
God  draws  great  armies  together  to  punish  one  another. 
The  battle  field  a  great  scaffold,  a  spectacle  to  the  world. 
Fire  and  sword  the  arms  of  His  justice. 

In  the  end,  fire  and  sword  will  be  in  the  hands  of  God  Himself. 
Necessity  of  this  caution,  not  confined  to  the  first  disciples. 
End.     Our  Lord's  teaching,  how  varied  in  its  endlessly  rich  significance. 
1.  Instructive.     2.  Alarming.     3.  Encouraging.     4.  Full  of  promise. 
By  and  by.     Gr.  immediately.     Divine  patience  is  long-suffering. 
Divine  purposes  are  surely,  though  to  sense,  slowly  accompUsHed. 
Abraham  waited  25  years,  Israel  400  for  the  promise. 
Greatest  of  all  promises,  Sedeemer's  Advent,  required  a  period  of  4000 

years  for  fulfilment. 

NOTES. 


MEMORANDA. 


MEMORANDA. 


868 


StrGGESTrVE    COMMENTARY 


LCUAP.  XXI. 


ffoXeVous.  Wars  previons  to  the  destrncfion  of  Jerusalem,  Wetstein.  To  tlie  end  of 
the  world.  Lange.  nToriB^re,  from  Trroew,  to  puff,  of  the  air,  hence  a  conceit  of  the  mind 
Bloomficld.  eu6e'(os,  rendered,  by  and  by,  forthwith.  reAo?,  end  of  the  world.  Chry- 
tostom,  De  Wette  ;  end  of  tribulation.  Meyer;  destruction  of  Jerusalem,  or  flight  to 
PeUa.  Bosenmuller. 


10.  Then  said  he  unto  them,  Nation  shall  rise  against  nation,  and  kingdom  against 
kivgdom  : 

Then.     Shewing  He  spake  after  a  period  of  silence. 

Nations.     Disturbances  occurred  under  Claudius  and  Nero. 

20,000  of  the  Jews  were  slain  at  Cssarea  by  the  Syrians. 

Bloodj'  contests  took  place  at   Scythopolis,  Ascalon,  Tyre,  Ptolemaias, 

Gadara,  Alexandria,  Damascus. 
Seditions,  rebellions,  wars,  fruits  of  Satan.     Isa.  ii.  4 ;  Jas.  iv.  1. 
Convulsions  glorify  and  establish  the  everlasting  word  of  heaven. 
Kingdom.     Jews  of  Perea  fought  the  Philadelphians,  under  C.  Fabiofl, 

procurator. 
Galileans  fought  Samaritans,  under  Commanus,  procurator. 
Jews  fought  Agrippa,  under  Florns  procurator. 
Otho  and  Yitellius  meanwhile,  strove  for  the  Roman  throne. 


ekeyev.  Spii-itually  interpreting  individual  traits.  Domer.  Destruction  of  Jemsatem. 
Miehaelis,  His  ideal  identified  with  His  real  coming,  by  Hi.'!  disciples.  Credner,  Meyer. 
The  time  of  Hadrian.  Bauer.    Perspective  view  of  the  future.  BengeU 


11.  And  great  earthquakes  shall  be  in  divers  places,  and/amines,  and  pestilences ;  and 
fearful  sights  and  groat  signs  shall  there  be  from  heaven. 

Earthquakes.      In  the  reign  of  Claudian ;  at  Smyrna,  Miletus,  Chios, 

Samos,  Crete,  and  Rome,  under  Galba.     a.d.  51. 
Under  Nero,  Colosse,  Hierapolis,  Laodicea,  and  Pomi^eii  were  ruined. 
In  Asia  Minor,  a.d.  60. — Campania,  a.d.  63 ;  also  in  Phrygia,  Apamea,  and 

Laodicea. 
Earthquakes  attributed  then  to  fire  in  central  parts  of  the  earth. 
First  recorded  b.    c,   918,   reign   of   Ahab ;    Elijah  stood  before  God. 

1  Kings  xix.  12. 


NOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE. 


869 


Psa. 


Uiidcr  Uzziali,  811  B.  c,  the  temple  was  rent.     Zech.  xiv.  5. 

"  The  eartli  shook  aud  trembled,  the  foundations  were  removed." 

xviii.  7. 
31  B.  c,  during  the  battle  of  Actium,  10,000  men  peri^^hed  in  an  earth- 
quake in  Judaia.    The  earth  trembled,  but  the  covihntants  Inew  it  vot. 
At  Antioch,  on  the  Feast  of  Ascension,  526  A.n.,  250,000  persons  perished. 
1G87  A.D.,  at  Lima,  Quito,  and  Table-laud,  40,000  perished. 
1755  A.D.,  at  Lisbon,  30,000  perished. 
Famines.      Foretold    by    Agabus ;    fulfilled    under    Claudius    Ca;sar. 

Acts  xi.  28. 
Pestilences.     Sometimes  a  solitary  judgment,  but  usually  attending 

on  famine. 
While  all  diseases  seem  more  or  less  to  yield  to  human  skill,  God  holds 

the  results  of  pestilence  alone  in  His  hand. 
Li  Eome,  30,000  were  swept  off  during  a  single  autumn,  a.  v.,  G6. 
Fearful  sights.     Of  themselves  they  had  no  connection  with  futurity. 
Yet  being  foi-etold  by  God's  appointment,  wore  signs  of  coming  judgments. 
Matt,  aud  Mark  were  dead  before  these  accounts  were  fulfilled. 
Great  signs.  Signs  in  the  heavens,  always  a  terror  to  the  superstitious. 
A  star  resembling  a  sword  hung  over  Jerusalem  for  a  year. 
On  the  eighth  of  Nisan,  a  light  shone  around  the  altar,  at  the  ninth  hour, 

resembling  day. 
The  eastern  gate  of  brass  reqiiired  20  men  to  open  or  shut  it,  yet,   at 

midnight  it  opened  oiits oivn  accord. 
Chariots  filled  with  armed  soldiers  at  sun-set  were  seen  in  the  heavens. 
A  voice  at  night  in  the  inner  temple  said,  "  Let  us  remove  liencey 
A  stranger  passed  through  the  city  for  seven  years  and  five  months, 

crying.  Woe  !  Woi3 !  to  Jerusalem  ! 
As  he  cried,  "  Woe .'  woe  !  to  myself,''  a  stone  from  the  Roman  engine  slew 

him  ! 
Thus  Josephus  confirms  Christ's  words,  although   be  rejected  Him  as 

Messiah. 


Add  re  after  treio-Moi,  and  place  Kara  tottovs  after  xal.  Tischendorf,  Alfo~d,  Cod. 
Sinai.  <ret<rMot'.— Very  unimportant  before  the  Temple  fell.  De  Wette.  History  an 
adeqiiate  solution.  Oosterzee.  o-»jMera.— Luke  iil.  12.  A  heifer  led  to  sacrifice  in  the 
court  of  the  temple,  brought  forth  a  lamb.  Josephus.  "  Evenerant  prodigia,"  &c.  Tacitus, 
y  13.  Prodigies,  the  Jews  reckoned  it  unlawful  to  expiate,  either  by  sacrifices  or  vows. 
Josephus  and  Tacitus  confirm  the  predictions  of  Christ.  Jortin,  Ecc.  His.,  vol.  i..  chap.  !il' 

Atuoi  Kai  Aoiuoi.  Instances  of  similar  iiaronomasias  in  N.T.,  see  Heb.  v.  6,  efxaSer 
i4,'  !uy  iTTuOtv,  and  Rom.  xi.  17  ;  Matt.  xsi.  41 ;  Acts  viii.  30.  Wordswurth. 


NOTES. 


31E3IOnAKDA. 


ME3IORANDA. 


370 


SUGGESTIVE   COMMENTARY 


[chap.  XXi. 


12.  But  before  all  these,  they  shall  lay  their  hands  on  you,  andpersccute  you.  delivering 
you  up  to  the  synagogues,  and  into  pri^sons,  being  brought  before  kings  and  rulers  for 
my  name's  salcc. 

Sliall  lay.     Peter,  John,  Paul,  Silas,  and  many  of  the  saints  were  shut 

up  in  prison.     Acts  xxvi.  10. 
"  Judgment  shall  begin  in  the  house  of  God."     1  Pet.  iv.  17. 
"  If  these  things  shall  be  done  in  the  green  tree,  what  shall  be  done  in 

the  dry?"     Luke  xxiii.  31. 
Founders  of  other  religions  never  used  such  repulsive  means  to  gain 

votaries. 
No  honest  ministers  will  decoy  members  into  the  Church  hy  flattery. 
Jesus  required  patience  and  fortitude,  startling  the  most  heroic. 
Persecute.     "  Of  the  Jews  five  times  received  I  forty  stripes,  thrice  was 

I  beaten  with  rods,  once  with  stones."     2  Cor.  xi.  24-25. 
Christ  never  used  violence  to  force  men  into  the  Church. 
Twice  He  used  violence  to  drive  bad  men  out  of  the  temple. 
Pagan  and  papal  powers  in  frenzy,  persecuted  the  Church. 
The  children  of  Cain  will  hate  the  children  of  Abel. 
"  I  have  chosen  you  out  of  the  world,  therefore  it  hates  you."     John  XT. 

19. 
"  They  shall  sufier  great  things  for  Christ's  name  sake."     Acts.  ix.  16. 
Synagogues.     Luke  iv.  15.     Discipline  and  punishment  inflicted  at 

the  church  door. 
Martyrs  were  frequently  burnt  near  the  house  of  God. 
Secular  notices  now  in  France  and  Canada  fixed  on  church  doors. 
Kings  and  rulers.     Gallio,  Felix,  Festus,  Agrippa  and  Nero. 
Christ  thus  warned  tliem,  when  they  were  first  sent  out.      Matt.  x.  17. 
"  These  things  have  I  spoken,  that  ye  should  not  be  offended." 
Delivery.     Affiictions  try  the  patience,  and  reveal  the  heart. 
The  more  the  world  hates  Christ,  the  more  it  tries  to  force  His  saints  to 

hate  Him  also. 
The  greatest  gift  the  world  can  bestow,  is  a  martyr's  crown. 
The  princes  of  the  world  do  not  recognise  their  true  friends. 
Courtiers  loaded  with  favors,  oft  insti-umental  in  their  destruction. 
Name's  sake.     The  persecutions  of  Nero  a  war  against  a  name. 


irpb,  here  denotes  not  so  much  the  timo  (comp.  Matt.  xxiv.  9),  as  the  importance  at 
Jie  events,  as  1  Peter,  iv.  8.  Bengel. 


KOTES. 


XXI.] 


ON    ST.   LXJKE. 


371 


13.  And  it  shall  turn  to  you  for  a  testimony. 


Testimony.  "The  Gospel  shall  he  preached  for  a  -witness  to  all 
nations."  Matt.  xxiv.  U.  Tradition  reports  the  fulfillment  of  those 
words — 

In  Idumaea,  Syria,  Mesopotamia,  hy  Jude. 

In  Egypt,  Marmarica,  Mauritania,  hy  Mark  and  Peter. 

In  Ethiopia  hy  Caudace's  eunuch,  and  Matthias. 

In  Pontus,  Galatia,  and  neighhouring  parts  of  Asia,  by  Simcn. 

In  the  territory  of  the  seven  Asiatic  churches,  by  John. 

In  Parthia,  by  Matthew ;    in  Scythia,  by  Philip  and  Andrew. 

In  the  northern  and  western  parts  of  Asia,  by  Bartholomew. 

In  Persia,  Media,  and  perhaps  India,  hy  Thomas. 

"  From  Jerusalem  round  about  iinto  IlhTicum,"  by  Paul. 

Also  in  Italy,  and  probably  in  Spain,  Gaul  and  Britain. 

"  A  glorious  proof  of  your  innocence  and  of  their  guilt." 

The  sufferings  of  Christians  prove  their  belief  of  the  truth  si  Christianity. 

Infidels  never  able  to  overthrow  this  argument. 

One  martyr's  stake  was  more  persuasive  than  a  hundred  puljnts. 

•'  The  blood  of  the  Martyrs  became  the  seed  of  the  Church." 

Had  Apostles  been  honored,  heathen  would  have  doubted  their  sincerity. 

The  witnesses  of  their  dying  courage  cried,  "  Come  let  us  die  with  them.'" 


MEMORANDA. 


aTTo^^'o-eTai  iifiii'  els  juaprvpiov,  i.e.  as  a  testimony  to  them.  Mark  xiii,  9,  finprvpiov 
avToU,  a.  testimony  by  which  some  of  them  wiU  be  convinced  and  converted,  as  Sergius 
Paulus,  the  governor  of  Paphos,  and  Konjsius  the  Areopagite,  Acts  xiii.  7-13  ;  xvii.  34. 
Wordsworth.    «is  fiapTvpLOv,  that  is,  for  the  glory  of  martyrdom.  Cyril. 


14.  Settle  it  therefore  in  your  hearts,  not  to  meditate  before  what  ye  shall  anmcen 

Settle  it.     "  Let  it  therefore  stick  fast  in  your  hearts."  Tyndale. 

Strive  for  this  alone,  that  ye  be  not  disturbed  in  spirit. 

Note  calmness  of  Christians  amid  canvulsious  of  the  world. 

Desolating  revolutions  pave  the  way  of  Jehovah's  coming. 

The  time  of  persecution  is  a  time  of  sifting.     Dan.  xii.  10. 

A  storm  levels  decayed  trees  and  branches  of  the  forest. 

Take  no  anxious,  distressing,  unbelieving  thought. 

Such  distrust  would  impede  the  discharge  of  their  duty. 

"  Out  of  six  troubles,  yea,  in  seven  He  will  save  thee."     Job.  v.  19. 


WOTES, 


MEMORANDA. 


372 


SUGGESTIVE  COMMENTARY 


[chap. 


Hot  meditate.     The&e  v:ords  afford  no  warriint  for  ministers  neglecting 

pulpit  preparation. 
Tbe  chief  excellence  of  prayer  and  watchfulness  is  trusting  in  God. 
Advocates  of  God's  cause  will  receive  instruction  from  Him. 
Prudence  and  policy  avail  nothing  without  Divine  guidance. 
The  expressive  form  of  a  command,  not  even  to  think. 
Elijah  ascending,  need  not  think  how  he  could  get  up  to  heaven. 
Answer.      God  who  makes  dumb  beasts  speak,  will  never  forsake  His 

people  when  oppressed  by  tyrants. 


15.  For  I  will  give  you  a  mouth  andwisdom,  which  all  your  adv&naries  shall  notbeabU 
to  gainsay  nor  resist. 

I  win  give.     In  Matt.  x.  20,  this  is  attributed  to  the  Spirit  of  the 

Father. 
Jesus  now  speaks  in  accordance  with  His  own  exalted  state. 
A  proof  of  the  supreme  Godhead  of  Christ. 
The  Holy  Spirit  proceedeth  from  the  Father  and  the  Son. 
Mouth.      "  I  put  thee  in  remembrance  to  stir  up  the  gift  which  is 

within  thee."     2  Tim.  i.  6. 
The  Holy  Spirit  will  spare  them  the  necessity  of  self-defence. 
Nor  must  they  even  interfere  with  this  mysterious  Advocate. 
They  must  look  on  themselves  as  vehicles  of  His  revelation. 
Martyrs  are  said  to  have  spoken  after  their  tongues  were  cut  out,  in 

Africa,  Belgium  and  elsewhere.  Bengel,  Witsius,  Jos.  Hall. 
Wisdom.      Such  assistance  promised  by  man   or  angel,  were   mere 

blasphemy. 
No  eloquence  or  skill,  proof  against  the  wrath  of  man. 
"  Out  of  the  mouth  of  babes  and  sucklings,  hast  Thou  ordained  strength." 

Psa.  viii.  2. 
Gainsay.     They  often  silenced,  if  not  defeated  their  persecutors. 
Sanhedrim  "  were  unable  to  resist  the  wisdom  of  Stephen."     Acts  vi.  10. 
Their  adversary  did  actually  contradict  them.     Acts  xiii.  45  ;  xxviii.  19. 
Fulfilled — 1.  To  the  Apostles.     2,  Confessors.     3.  Martyrs.    4.  Eeformers. 

5.  Heroes  of  faith  in  all  ages. 
Rest.     Though  the  army  be  on  earth,  the  council  of  war  sits  in  heaven. 


eyi)  SiocTw.  In  one  place  Christ  speaks  in  His  disciples,  as  liere ;  in  another,  the 
Father;  in  another  the  Spirit  of  the  Father  speal; 2th.  These  do  not  differ,  hut  agree 
together.  In  the  one  that  speaketh,  three  speak,  fiT  the  -voiceof  the  Trinity  is  one.  Ambrose. 


NO  Ti:s. 


XXI.] 


ON    ST.    LUKE. 


873 


(TToua  Ki).  tTO(f>iav, — Htterancen,  yea,wiiii!nm.  Snmfl  wonld  render  tl)'S  "wise 
utterances,"  but  it  is  better  to  consider  the  <ro(f>Ca  as  an  additional  gift  to  the  <7Tofio,  and 
tliis  vioT.'  is coiiSiiiiod.  \ij  Vui  Msc  Oi  tlio  relative  j^.  V/cbit^.'i  Syntax. 


3IE3IOBANDA, 


16.  Ari'J  ye  shnll  bo  hetrayed  both  by  parents,  anil  brethren,  and  kinsfolks,  and  friends; 
and  some  of  you  shall  they  cause  to  be  put  to  death. 

Betrayed.     Same  word  in    Greek  as  in  verse  12.    Bead,  delivered    l 
up. 

Not  only  by  enemies  but  by  blood  relatives. 

♦♦  Mine  own  familiar  friend  hath  lifted  up  his  heel  against  me."     Psa. 

xli.  9. 
Multitudes  of  Christians  destroyed  during  the  persecutions  of  Nero. 
Brethren.     You  will  not  know  in  whom  to  put  confidence. 
Friends.     Lovers,  Tijndale.    Deepest  wounds  often  come  from  pretended 

friends. 
The  very  security  of  our  day,  renders  times  of  ^^-acc  dangerous. 
Solicitations  to  pleasure  and  honor,  are  more  fatal  than  the  cross  or  the 

stake. 
The  flatteries  of  the  world,  and  pride  of  life,  ruin  more  than  persecutions. 
Put  to  death.     Stephen  and  James  thus  perished,  the  latter  by  Herod. 
Instead  of  expecting  honor  and  wealth,  prepare  for  fiery  trials. 
The  Christian  witnesses  at  least  believed  what  they  said. 
Proving  theh  sincerity  by  going  to  death  rather  than  yield  their  trust. 


KoX.     E.V.  wrongly,  both;   literally,  even;   even  by  them,  not  only  by  strangers. 
Bengel,  Wordswortlu 


17..   And  ye  shall  be  hated  of  all  men  for  my  name's  sake. 

Hated.     Heathen  rulers  and  idolaters  saw  Christianity  move  on  with  a 

mysterious  and  irresistible  power,  changing  all  things. 
Christianity  compelled  its  disciples  to  denounce  paganism. 
Its  pare  creed  bore  hard  on  the  fearfully  licentious  princes  of  Eome. 
A  Christian  everywhere  praised  can  hardly  be  faithful. 
Thrice  happy  are  they  who  are  hated  for  Christ's  sake. 
Persecution  and  hatred  do  not  sanctify,  do  not  detach  us  from  eartli. 


NOTES. 


MEMORANDA. 


874 


SUGGESTIVE    COMMENTAKY 


[chap.  XXI. 


They  who  hated  Christ  must  hate  those  bearing  His  image. 

The  climax  of  anticipated  honors  is  unnatural  and  universal  hatred. 

This  was  not  founded  on  anything  belonging  to  themselves. 

But  upon  that  which  related  to  their  Master. 

Because  a  holy  life  silently,  but  powerfully  condemns  sinners. 

He  promises  them  no  exemptions  from  the  common  lot. 

He  intimates  peculiar  trials,  also  a  cheering  victory. 


The  periphrastic  future  ecrecrBe  ^lo-ouVej-oi  expresses  the  nninterrnpted  continnance 
of  an  action.     So  in  verse  24,  earai  Trarovfj-evrj.  Webster's  Syntax. 

^jmroviievoi,  odio  humani  generis  convicti.  Tacitus.  Gibhon  has  inverted  the 
meaning  of  TacituR,  by  making  Christians  hate  mankind.  He  exchanges  " convic'ti"  for 
"Cunjuncti."    Suetmiius  calls  Christianity  a  mischievous  superstition. 


18.  But  there  shall  not  an  hair  of  your  head  perish. 

Hair.     Luke  like  all  the  apostles  perished  by  violence. 

Heuce  our  Saviour  prophesies  the  soul  to  be  imperishable. 

Death  itself,  not  the  loss  of  a  hair  of  one's  head. 

When  the  happiness  of  eternity  is  taken  into  account.     • 

This  truth  the  foundation  of  all  Christian  courage. 

Christians  nowhere  promised  exemption  from  danger  or  distress. 

Casting  the  seed  in  the  earth,  is  not  to  lose,  but  increase  the  gain. 

Unwilling  to  lose  our  comforts,  the  sure  way  to  peril  our  souls. 

Some  of  you  shall  lose  your  head  but  not  a  hair. 

Many  are  losers  for  Christ,  but  by  Him  all  are  gainers. 

Perish.     Refers  to  security  of  life  in  general,  but  preservation  of  life  in 

particular. 
Thus  the  people  spoke  of  Jonathan — 1.  Sam.  xiv.  45  ;  and  David  to  the 

woman — 2  Sam.  xiv.  11. 
It  refers  to  those  loyal  to  Christ  in  the  ruin  of  Jerusalem. 
In  the  eternal  balance  of  profit  and  loss,  it  is  absolutely  true. 
"He  that  endureth  to  the  end  shall  be  saved."     Mark  xiii.  13. 
The  loss  of  wealth,  health,    home,  friends,   life  itself,  with  an   eternal 

interest  in  Christ,  is  no't  to  perish,  but  is   Salvation  I     Eom.  viii. 

38-9. 
Whatever  sufferings  a  disciple  endures,  his  best  things   can  never  be 

injured. 
The  roll  of  the  noble  army  of  martyrs  is  a  long  one. 

KOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE. 


375 


Kal  epl|,  adversative,  «  yet  for  all  that  you  shall  lose  nothing."  This  ia  not  to  he  taken 
in  a  literal  sense,  as  appears  from  verse  16.  Many  promises  apparently  having  a  temporal 
slguification,  must  be  understood  spiritually,  of  future  and  eternal  glory,  Luke  xvii.  33, 
John  xii.  25.  W.  &  W.  Equal  to,  "  I  will  takr.  cognizance  of  you  if  you  are  harmed,"  or 
"  It  shall  be  npon  a  valuable  consideration."  True  of  the  soul,  but  not  of  the  body.  Alford. 
Shall  not  perish  unrecompensed.  Bentiel.  "He  does  not  perish  who  saves  a  nation  by 
laying  down  liis  life."  Stier.  "For  a  good  man  (a  great  patriot,  the  heart  of  a  nation) 
one  would  even  dare  to  die,"  Eom.  v.  7.  Not  only  noble  deeds  and  words  of  saints,  but 
even  the  sUghtest  thought  r' '"»"•»  0/ your  ftead";  shall  meet  with  a  deserving  reward. 
ISede. 


19.  In  your  patience  posseu  ye  your  souls. 

Patience.     The  only  state  of  mind  whict  qualified  them  for  the  work  to 

be  done. 
The  colder  becomes  onr  love,  the  longer  He  seems  to  tany.     Matt.  xxiT. 

12.     "  The  love  of  many  shall  wax  cold." 
At  last  all  the  virgins  become  more  or  less  drowsy. 
Faith,   hope,  patience,   perseverance,   charity,   weapons   to  achieve  far 

nobler  victories  than  earth's  heroes  ever  won. 
When  Christ  cheers  us  on,  we  need  not  fear  the  result. 
A  paradox.     Christians  conquer  by  being  overcome.     The  world  is  victor 

repelling  force  by  force. 
Possess.     Gr.  acquire.     Save  your  lives  by  your  faith  and  patience, 

while  others  by  want  of  faith  are  destroying  theirs. 
He  who  preserves  patience  in  adversity  is  thereby  rendered  proof  against 

all  afQictions. 
By  conquering  himself,  he  gains  the  government  of  himself. 
Possesion  of  the  soul  is  laid  in  patience,  because  patience  is  the  root  and 

guardian  of  all  virtues.     Gregory. 


Mt:MOItA:SVA. 


KTf,aa.<jBe:  KTijo-eo-fle.  Tischendorf,  Meyer,  Alford,  Codices  Alex,  and  Vat.  Cod. 
Sinai,  same  as  Text  Receptus.  By  your  perseverance  ye  shall  enjoy  your  lives.  Pierce,^ 
Major.  None  of  the  disciples  are  known  to  have  perished  in  the  siege  of  Jerusalem.  By' 
your  endurance  ye  shall  possess  your  souls.  Bengcl.  Win  the  salvation  of  your  souls  by 
patience.  Ryle.  Save  your  lives  by  your  endurance.  W.  &  W.  Be  cheerful,  come  what 
will.  Travv-  Gr-  implies  constancy  in  purpose  and  practice.  Vestra  patientia,  vestrse 
saluti,  consulite.  Gas^.  He  places  in  the  margin,  perseverate  ad  extremum,  et  salvi 
eritia.  Campbell.  CoUigite  vos  ipsoB.  Wetstein.  By  endurance  acquire  your  souls,  as 
indeed  your  own.  Trench. 


WOTES. 


MEMORANDA. 


376 


SUGGESTIVE    COMMENTARY 


KT-/J(ra<rOe,  a  contrast  to  airoAyjTat,  in  the  preceding  verse, 
where  you  eeem  most  likely  to  lose  it.  Wordsworth, 


[chap.  XXI. 


You  laay  gain  your  life 


20.  Aiul  when  ye  shall  xee   Jerusalem  compassed  with  armies,  then  kiioxo  that  tlie 
desolation  thereof  is  nigh. 

When  ye.     The  exact   time    of  the  overthrow  of  Jerusalem  was  not 

stated. 
"  When  ye  see  the  abomination  of  desolation  in  the  holy  place."     Matt. 

xxiv.  15. 
"  After  three  score  and  two  weeks  shall  the  Messiah  be  cut  off."     Dan. 

ix.  26. 
This  proves  our  Lord  Jesus'  perfect  Imowledge  of  the  future. 
•'  I  am  God,  declaring  the  end  from  the  beginning."     Isa.  xlvi.  9,  10. 
Compassed.     Gr.  being  compassed.    Vespasian  until  the  death  of  Nero 

besieged  Jerusalem. 
Hastening  to  Eome  for  the  crown,  his  son  Titus  continued  the  siege, 

A.  D.,  70. 
They  were  four  days  destroying  gardens  and  trees  on  the  North. 
They  erected  three  towers  75  ft.  high,  overtopping  the  wail. 
Balistae  from  the  Mount  of  Olives  threw  red  hot  stones  into  the  city. 
Thus  a  large  portion  of  the  dwellings  were  consumed,  water  being  too 

precious  to  be  used  in  putting  out  the  flames. 
Their  batteries  broke  down  the  three  walls  around  the  city. 
Armies.     Sins  of  men  urge  them  together,  and  desolation  is  the  result. 
The  repentance  of  men  can  alone  scatter  or  disarm  them. 
Then  know.     This  fact  was  an  intimation  that  they  should  escape. 
There  is  a  time  to  resist,  and  a  time  to  submit.     Ecc.  iii.  1. 
Jeremiah  exhorted  the  Jews  to  submit  to  the  Chaldeans. 
Lot  was  bound  to  escape  from  Sodom,  and  Israel  from  Korah. 
As  the  Jews  would  not  submit,  Christians  must  fly. 
The  siege  will  not  be  raised  until  the  city  is  destroyed. 
Desolation.      Abomination  of,  Matt.    xxiv.    15.      Every  idol    is  an 

abomination. 
Ashtaroth,  the  abomination  of  the  Sidonians. 
The  images  of  the  emperors,  and  eagles  were  ensigns  of  the  Eoman 

army. 
The  Legions  worshipped  and  swore  by  these  ensigns. 
Many  saints  were  murdered  for  refusing  compliance. 

MOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE. 


377 


Placed  over  tlie  eastern  gate  after  the  eai^tm-e,  and  sncrifico  offered  to 
them. 

Is  nigh.     God  in  mercy  and  judgment  beginning,  will  m.ike  an  end. 

Jerusalem.  Luke  ii.  25.  1.  Seat  of  Melchisedec.  2.  City  of  David. 
3.  Dwelling  place  of  God.  4.  Slayer  of  the  Prophets.  5.  Scat  of 
the  abommation  of  desolation.  6.  Trodden  under  foot  of  the  Gen- 
tiles.    7.  The  Salem  of  another  Melchisedec. 

Fall  of  Jerusalem  announcing,  1.  The  shame  of  Israel.  2.  The  gi-eat- 
ness  of  the  Lord.  3.  Glory  of  the  Kingdom  of  Christ.  •!.  The 
calling  of  Christians.     5.  The  future  judgment. 


MEMORANDA. 


cpT)lxa)(n^.  By  the  command  of  Antiochus  Epiphanes.  The  /SSeXvyjua  t»)5  fprj/iiotrews 
of  Matt.  xxiv.  15,  upon  the  altar.  The  Romans  prefei-red  their  ensigns  before  all  other 
gods.  Tcrtulliiiii.  Every  part  of  the  Holy  Land  was  iilled  with  desolation.  Statues  of 
Titus,  were  placed  on  Moriah.  IreniBus,  Jerome.  Imperial  statute  of  Pilate.  Joseplun.  | 
Eaging  of  zealots.  Metier.  Loathsome  practices  of  Romans  on  Moriali.  Grotius,  Bengel. 
lioraan  eagles.  DniJdridge.  Caiua'  statue,  Roman  armies.  Trcipp,  Newton.  Our  Lord  gave  two 
signs;  one  described  by  Matt.  xxiv.  15,  and  Mark  xiii.  14,  viz.,  the  abomination  of 
desolation,  spoken  of  by  Daniel,  set  up  in  the  city,  in  tlie  '■  Holy  Place"  or  the  Temple. 
The  other  sign,  here  mentioned  by  Luke,  was  the  blockade  of  the  city  from  nu</iO»<,  by 
the  hostile  armies  of  Home.  The  former  sign  was  intimately  connected  with  the  latter. 
Woi-dsworth. 


21.  Then  let  them  which  are  in  Judmaflee  to  the  mountains  ;    and  let  them  which  are 
in  the  midst  of  it  depart  out  ;  and  let  not  them  that  are  in  the  countries  enter  thereinto. 

Then.     When  all  human  prudence  fails,  Jesus  bids  his  people  fly  from 

the  danger. 
Flee.     Woe  to  the  land  from  which  God  has  departed  ! 
Thou  canst  only  hasten  and  save  thy  soul.     Gen.  xix.  22. 
When  God  removes  the  righteous,  speedy  judgments  may  be  expected. 
The  Lord  taketh  the  righteous  from  the  evil  to  come.     Isa.  Ivit.  1. 
When  Lot  leaves  Sodom,  the  city  is  destroyed.     Gen.  xix.  16. 
Wicked  men  unconscious  of  their  deep  debt  to  the  good.     Job  xxii.  30. 
The  daj's  of  vengeance  follow  the  days  of  grace. 
Observe  how  the  Lord  provided  for  the  safety  of  his  people — 
Cestius  Gallus  advancing  against  Jerusalem,  suddenly  withdraws. 
At  this  Josephus  expresses  surprise,  as  he  might  have  taken  the  city. 
But  in  the  interval,  Providence  permitted  all  the  Christians  to  escape. 
We  gee  in  this  event  incontestable  evidence  of  Christ's  time  prophecy. 
All  believers  doubtless  escaped  during  this  opportunity. 
T«  or>iirt  death  is  the  part  of  an  enthusiast,  not  a  disciple. 

NOTES, 


ME3IORANr-A, 


378 


stjggjsstive  commentary 


[oHAP.  xxr. 


Mountains.     WLither  the  enemy  would  not  be  likely  to  follow  them 
In  another  Zoar,  in  Pella,  Peraea,  He  gathered  His  faithful  ones. 
Agrippa  remained  faithful  to  the  Komans,  hence  the  servants  of  God 

were  safe. 
Depart  out.     Before  the  trenches  are  opened  and  escape  cut  off. 
Abandon  a  country  when  God  has  abandoned  the  people. 
Countries.     Gr.  fields.     Jerusalem,  the  capital,  would  disappoint  all 

hopes  of  safety. 
Its  strength,  privileges  and  sanctity,  will  avail  nothing. 
The  just  decree  for  its  overthrow  would  ruin  it  as  a  place  of  refuge. 
On  the  house-top.     Mark  xiii.  15.      The  houses  in  the  East^are  flat- 
roofed. 
Their  flight  would  be  so  hasty,  they  could  not  preserve  their  valuables. 
In  the  field.      Matt.  xxiv.   18.      At   work  they  laid  aside  their  loose 

upper  garments. 
It  implies  the  absolute  necessity  of  the  utmost  haste. 
Let  no  earthly  treasures  however  valuable,  detain  you. 
Arius  Diomedes,  when  Pompeii  was  ruined  by  Vesuvius,  went  back  for  a 

sack  of  gold  pitchers,  and  other  gems. 
He  and  his  slave  were  found  at  his  own  garden  gate  ;    his  golden  vessels 
and  skeleton  together ! 


ot  ev  T^  'lovSaCa,  not  in  Jerusalem  only.  In  consequence  of  this  warning  the 
Christians  escaped  to  Pella,  in  Peraa.  Wor.lsworth.  The  Jews,  instead  of  obeying  this 
waniing,  ffocked  to  Jerusalem,  for  the  Passover,  and  so  were  caught  by  the  Romans  as  in 
a  net.  Their  unbelief  was  their  ruin.  x^P^'s.  regionibus.  De  Wette  ;  fields.  Oosterzee; 
farms.  Meyer, 


22.  For  these  be  the  days  of  vengeance,  that  all  things  which  are  written  viay  he  fulfilled. 

Veng-eance.     Gr.  ofpdl  vengeance.     Great  sins,  great  judgments. 

Terrible  truth,  the  nearer  God's  judgments  the  worse  men  become. 

Days  of  vengeance  follow  days  of  mercy  unimproved. 

Sins  of  the  nation  had  been  long  noted  down  in  the  book  of  God. 

The  storm  had  been  gathering  since  the  days  of  the  kings. 

"  God  requireth  that  which  is  past."     Ecc.  iii.  15. 

In  the  days  of  Abraham,  the  iniquity  of  the  Amorites  was  not  yetiaVL 


NOTES. 


CHAP.  XXI.J 


ON    ST.    LUKE. 


379 


Four  hun  Ire  J  years  afterwards,  Joshua  was  the  sworJ  in  God's  hand. 
In  the  latter  end,  "  Be  ye  sure  your  sin  shall  find  you  out."     Ecc.  viii. 

11 ;  Psa.  XXX vii.  35. 
We  sleep  over  God's  threatenings,  lest  a  living  faith  destroy  our  peace. 
<rhe  wicked  are  ever  mistaking  reprieves  tor  pardons. 
All  things.     Josephm  records  the  fulfilment  of  these  predictions, 
Withovit  being  conscious  that  he  was  the  instrument  of  God  himself. 
Thus  Nebuchadnezzar,  all  unconscious,  executed  God's  wrath. 
Thus  Cyrus  decrees  Jerusalem  must  rise,  fulfils  God's  love. 
Written.     Luke  i.  63.    Fulfilled.     "  The  Lord  shall  bring  a  nation 

from  far  and  shall  besiege  thee."     Deut.  xxviii.  52. 
1500  years  before,    these    predictions  were  published,    and  now  to  be 

fulfilled. 
When  Jehovah  has  a  judgment  for  His  guilty  people.  He  will  never  lack 

an  instrument. 
For  the  wicked  of  Israel  He  had  the  Assyrian  monarch,  as  the  rod  of  His 

anger.     Isa.  x.  5. 


€(c8tK^<reo)?,  a  full  exacting  of  vengeance.  The  Emperor  Titus  Haid,  "  That  God  was 
80  angry  with  the  -Tews,  that  he  would  fear  His  wrath,  if  he  shewed  them  any  favor.'' 
He  therefore  repelled  every  honor  offered  him  by  the  Senate  for  this  victory.  Joaephug, 
A  most  remarkable  testimony  to  the  fact  that  God's  hand  was  in  all  this  ruin. 

iravra  to.  yeypafi/icVa,  especially  in  Dan.  ix.  26-27. 


23.  But  woe  unto  them  that  are  with  child,  and  to  them  that  give  suck,  in  those  days! 
for  there  shall  be  great  distress  in  the  land,  and  wrath  upon  this  people. 

Woe.     A  frenzied  band  of  zealots  murdered  all  trying  to  escape. 

The  compassionate  heart  of  Jesus,   turns   especially  to  the  pangs  of 

maternity. 
The  anguish  of  the  helpless  mother,  unable  to  escape,  uniDilling  to  leave 

her  babe.     John  xvi.  21. 
This  should  draw  to  Christ  the  hearts  of  all  mothers. 
Those  retarded  by  the  tenderest  of   affections,  and  most   beloved  on* 

cumbrances. 
Woe  unto  those  who  are  pregnant  with  plans  and  undertakings. 
Time  will  strip  and  empty  them  of  everything,  save  their  lives. 


NOTES, 


31EMOIiAXDA. 


MEMORANDA. 


380 


SUGGESTIVE    COMMENTARY 


[chap.  XXI. 


A  woe  not  of  imprecation,  biit  of  complaint  full  of  mercy. 

Ties  of  eafth  dangeroiis,  when  forced  to  break  them  or  perish. 

Woe  to  those  loaded  so  heavily  with  worldly  cares  that  wrath  cannot 

break  the  chains. 
Great  distress.     Matt.,  ^' great  tribulation." 
None  of  the  Apostles  saw  the  ruin  of  Jerusalem,  except  John. 
A  new  race  of  converts  had  arisen,  who  profited  by  their  warnings. 
While  Ccstius  Galhis  was  retreating,  many  Christians  escaped. 
Others  warned  by  angels,  departed  from  the  city.  Eusehius,  Epiph. 
Vespasian  hearing  the  commotions  in  Gaul,  hastened  the  siege. 
He  was  made  Emperor  after  the  short  reigns  of  Galba,  Otho  and  Vitellius. 
Titus  Flavius  Vespasian,  his  son,  the  9th  Caesar  carried  on  the  siege. 
Three  parties  in  Jerusalem  fought  fiercely  with  each  other. 
Simon,  John,  and  Eleazar,  demagogues,  ruled  with  a  rod  of  iron. 
The  zealots  in  daily  contests  sprinkled  even  the  altar  with  human  blood. 
This  people.     No  longer  worthy  of  the  honored  name,  Israel. 
Nearly  the  entire  nation,  on   this  great  feast  day,  were  shut  up  as  in  a 

prison,  with  famine  begun. 
No  foreigner  for  1500  years  invaded  the  land,  during  the  feasts. 
"  Neither  shall  any  man  desire  thy  land  when  thou  goest,"  &c.    Ex. 

xxxiv.  24. 
Jehovah  would  not  permit  so  much  as  a  thought  of  invasion. 
Filling  up  their  cup  they  forfeited  all  interest  in  this  promise. 
Iiaud.     Palestine.     Wrath,  of  God.     Cause  put  for  effect. 
Stored  with  provisions,  sufficient  for  a  siege  of  many  years. 
Those  stores  were  burnt  to  the  ground.     Pestilence  followed  famine. 
Children  snatched  the  morsel  their  fathers  were  eating. 
The  old  men  were  beaten  fur  not  releasing  their  food. 
The  leather  on  their  shields  was  voraciously  devoured. 
"  Thou  Shalt  eat  the  flesh  of  thy  sons  and  daughters."     Deut.  xxviii.  56, 

and  Lam.  ii.  20. 
"  I  will  cause  them  to  eat  the  flesh  of  their  sons."     Jer.  xix.  9. 
Some  were  whipped,  then  tormented  to  death. 

The  captives  were  crucified,  imtil  crosses  were  wanting  for  the  bodies. 
"Except  the  days  shall  be  shortened,  no  flesh  shall  bo  saved."     Matt. 

xxiv.  22. 
The  Jews  forsaking  their  strong  towers,  hastened  the  fall  of  the  city. 
Their  obstinacy  continued  in  the  face  of  despair. 
Impostors  publicly  proclaimed  that  signs  of  deliverance  would  appear. 
Despisers  of  God's  grace,  and  slayers  of  His  people  will  sooner  or  later 

learn  that  God  verily  reigns. 

2fOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE. 


881 


War  began  second  year  of  G.  Floras,  twelfth  year  of  Nero,  seventeenth 
of  Agrippa,  May,  a.  d.,  66  ;  Jerusalem  taken  Sep.  8th.,  second  year 
of  Vespasian,  a.  d.,  70. 


5t,  omittod.  Tischendorf,  Alford.  ya<rrpi  ex<"'<''<"f  •  ■*■  death  struggle,  trpicul  of  tho 
birth  pang  of  the  now  Jerusalem.  As  tho  last  heaven  and  last  earth  are  destroyed  ero 
the  new  world  is  born.  Stier.    7175  yijs.  On  the  earth.  Tisclitndorf,  Alford.    avdyKr)  (ayxoi, 

to  compress) ;  Matt,  has  SAi'i/^i?,  calamity.  BloomfieU. 


24.  And  then  shall  fall  by  the  edge  of  the  tword,  and  shall  he  led  away  captive  into  all 
nations:  and  Jerusalem  shall  he  trodden  down  of  the  Gentiles,  until  the  times  of  the 
Gentiles  befiilfiHed. 

Fall.     So  many  priests  perished,  the  daily  sacrifice  failed  on  the  17th, 

Panemus  or  June. 
On  the  15th,  of  Alibor,  July,  a.d.,  70,  the  temple  was  fired  by  a  Eoman 

soldier. 
He  was  urged,  according  to  Josephus,  by  a  certain  divine  imintlse. 
The  same  day,  of  the  same  month,  of  the  burning  of  the  first  temple. 

Ominous  circumstance  ! 
Titus  endeavored  by  every  means  to  preserve  this  splendid  edifice. 
"  Open  thy  doors,    0  Lebanon,  that  the  fires  may  devour  the  cedars." 

Zech.  xi.  1. 
"  Tlie  voice  of  the  howling  of  the  shepherds,   for  their  glory  is  spoiled." 

Zech.  xi.  2-3. 
About  10,000  in  the  courts  of  the  temple  perished  in  the  flames. 
Those  attempting  to  escape  perished  by  the  Koman  sword. 
The  shouts  of  the  legions,  the  groans  of  the  dying,  noted  by  the  prophet. 
"  Zion  was  ploughed  as  a  field,"  by  Tumus  Rufus.     Jer.  xxvi.  18;  Mic. 

iii.  12.         • 
Amid  these  desolations,  deluded  Jews  cling  to  their  dreams. 
Dispersed  through  all  nations,  "peeled  and  trodden  down."  Isa.  xviii.2. 
The  sword.     The  Romans  obtained  possession  of  Mount  Zion. 
They  found  families  dead  iu  tbeir  upper  rooms,  and  slew  all  the  living. 
Having  fired  the  city,  they  retired,  for  the  night. 
Titus  ordered  all  to  be  taken  captives,  who  did  not  resist. 
50,000  pcrisLed  at  Alexandria  ;  16,000  at  Cffisarea ;  13,000  at  Scythopolis ; 

15,000  at  Aphek  ;  11,000  at  Gezerhin;  and  30,000  at  Jotapatn.     In 
Jerusalem  more  than  1,100,000  perished. 
Captive.     Gr.  Led  captive  bij  the  yPEAE.     Romans  crossed  two  spears, 
as  a  stand,  under  which  captives  stood  when  sold. 

40 

NOTES, 


MEMORANDA. 

'* 

1 

MEMORA  N  DA. 


882 


SUGGESTIVE     COMMENTARY 


[rnAP.  xsi. 


97,000  Jews  were  carried  away  captive,  according  to  Josephus. 

Tall  and  beautiful,  reserved  to  grace  the  triumphs  of  Titus  at  Eome. 

?.Iu-ll,ituJes  were  sent  in  chains  to  the  Egyptian  mines. 

Multitudes  presented  to  provincial  theatres  to  fight  as  gladiators. 

25,000  slain   in  the    amphitheatre  at  Cffisarea-Philippi,    in    honor    of 

Driuiitian's  birth  day. 
11,000  captives  perished  of  famine,  after  the  capture. 
Titus  celebrating  his  victory  at  Rome,  led  many   Jewish  captives  in 

chains. 
Figures  of  spoils  from  the  temple  are  still  seen  on  the  Triumphal  Arch. 

The    GOLDEN     TABLE     and     CANDLESTICK,    ARK     of    the    COVENANT,  the    TWO 
TRUMPETS  ! 

"  Like  as  corn  is  sifted  in  a  sieve,  so  are  they  dispersed."     Amos  ix.  9. 
"  They  shall  abide  without  a  Idng,  prince  or  sacrifice."     Hos.  iii.  4. 
All  nations,     Jews  were  virtually  enslaved  by  the  laivs  of  Europe  for 

centuries. 
Jerusalem.     Luke  ii.  25.     History  and  antiquities.     See  Notes. 
Trodden.      Gr.   shall  remain   trodden  down,  continue   to  be  held  in 

oppressive  siibjectiou. 
Captives  in  war  anciently  trodden  under  the  feet  of  the  conquerors. 
Trodden  down   by   Titus,   Hadrian,   Chosrocs,  Saracens,  Crusaders,  and 

Moslems. 
The  land  sold  by  Titus,  has  never  been  since  possessed  by  Jews. 
Hadrian  47  years  after,  rebuilt  the  city,  calling  it  Aelia. 
Built  a  temple  to  Jupiter  .on  Mount  Moriah,  and  placed  the  figure  of  a 

hog,  over  the  Bethlehem  gate. 
Romans  excluded  Jews  (and  no  others)  under  pain  of  death  from  the  city. 
Constantine  cut  off  their  ears  and  branded  them  as  rebels. 
Julian  tried  to  falsify  Christ's  word,  by  rebuilding  the  temple,  390  a.d. 
Three  times  miraculous  fires  scattered  the  men  and  their  work. 
For  centuries  the  Jews  bribed  the  guards  of  the  city  for  permission  to 

weep  over  the  ruins. 
The  Holy  City  shall  be  trodden  under  foot  42  months.     Rev.  xi.  2. 
Jews  a  proverb,  a  byword  and  hissing  among  the  nations,  will  yet  be 

gathered.     Ezek.  xxxvii.  21. 
Others  maintain  this  was  fulfilled  in  their  bible  history. 
Modern  Jews  express  their  iconder,  why  the  temple  was  overthrown  ! 
«'  His  blood  be  upon  us  and  on  our  children,"  Matt,  xxvii.  25,  is  the  key 

to  the  answer. 
These  events  foretold  b.c,  530  years,  by  Christ  40  years  before  fulfilled. 
Humanly  speaking,  it  was  improbable  ;  Jews  and  Romans  were  at  peace. 

NOTES. 


CHAP.  XX3.J 


ON    ST.    LUKE, 


383' 


Titus,  the  rod  of  God,  was  by  nature  of  a  very  mild  disposition. 

He  said  "  be  would  rather  perish,  than  destroy  a  mau  being  innocent.** 

So  cheerful  and  benevolent,  that  he  was  universally  beloved. 

lie  is  renowned  for  the  saying,  "Friends,  I  have  lost  a  day.'' 

Jews  for  1800  years  have,  by  a  constant  miracle,  been  kept  a  distinct 

people. 
5,000,000  scattered  now  in  every  nation,  have  no  goveniment  of  their  own. 
"  Though  I  make  a  full  end  of  all  nations,  I  will  not  of  thee."     Jer. 

XXX.  11. 

Jew,  a  standing  miracle.      1,  of  their  divine  call.     2,  divine  rejection. 

3,  divine  prophecy. 
The  Messiah  was  to  come  while  the  second  temple  stood.     Hag.  ii.  9. 
Before  the  daily  sacrifice  ceased.    The  former  is  in  ruins,  the  other  ended 

for  ever.     Dan.  vii.  27  ;  Heb.  x.  26. 
Note  the  unconquerable  love  of  degraded  Jews  for  Palestine. 
Their  condition,  one  of  the  saddest  sights  in  this  sad  world. 
From  various  nations  they  constantly  come  to  Jerusalem,  to  mourn  amid 

her  ruins. 
Like  their  fathers,  "  They  weep  when  they  remember  Zion." 
Midtitudes  of  pilgrims  starve,  but  are  content  to  die  in  the  Holy  Land. 
The  Jews  now  in  Judaea  endui'e  insult,  hopeless  in  demanding  justice. 
Seventeen  times  have  they  witnessed  the  destruction  of  Jerusalem. 
A  companion  dying  is  interred  by  stealth  in  the  valley  of  Jehoshap))nt. 
Crushed  by  the  cross  that  condemns  them,  they  have  been  only  tolerated 

on  earth. 
Superstitious  and  impious,  many  are  gloomy  in  life,  and  in  death  incon- 
solable. 
We  owe  them  a  debt  of  gratitude  for  preserving  so  carefully  the  Scriptures. 
Our  Eedeemer  by  birth  a  Jew,  said,  "  Salvation  is  of  the  Jews."     John 

iv.  22. 
Times.     Of  millennial  light  and  fulfilled  promises  :    Jerusalem  is  not 

always  to  be  trodden  down. 
Gentile  times  fulfilled,  there  shall  be  one  Fold  and  one  Shepherd.    John 

X.  IG. 
Of  the  Gentiles.     A  mere  glance  at  the  unfolded  record  of  the  Church, 

the  millennial  age,  the  conversion  of  the  heathen* 
With  the  harvest  of  the  world  the  Jeios  will  be  gathered  in.     Eom.  xi.  25. 


netrovvrat,  "shall  fall."  Slain,  1,100,000.  Josephus.  The  -Jews  never  mnstereJ  more 
than  21,000  combatants  to  resist  Rome.  See  Smith's  Dictionary,  Jerusalem.  The  siege 
began  70  a.b.  ;  Titus'  force  '50,000.     crroixaTi.  ^axaipos.     A  Hebraism,  Deut.  xx.  13  ;  Heb 


3IEMOBAXDA. 


NOTES, 


ME3IOBANDA. 


384 


SUGGESTIVE  COMMENTARY 


[chap.  xxr. 


si.  34.  alxfioAcoTKre^cro.'Tat.  Titus  struclc  a  medal  of  the  conquest.  His  face  on  one 
side,  on  the  other,  a  female  -weeping  under  a  palm-tree,  and  -words  "Jud;ea  capta,'' 
Isa.  iii.  26  ;  Ezek.  xxi.  29. 

Trarou/aeV.).  This  implies  more  than  na7y,er,<r€raL ;  it  shall  be  in  a  trodden  down  and 
desecrated  state.  Bengel.  1.  The  time  will  come  when  this  "  treading  down  "  will  cease. 
2.  The  Gentiles  have  had  a  season  in  the  Church,  such  as  the  Jews  enjoyed.  Broum. 
EulfiUcd  during  the  time  of  the  hearers.  Meyer.  Occupied  and  profaned.  Rev.  xi.  2, 
Bhall  he  ignomiuiously  treated.  Wetstein.  Concalcari  miseram  Italiam  videbis.  Cic.  ad 
Attic.  Julian,  with  the  church  of  that  day,  understood  that  the  Sav-ioar's  prophecy 
implied  the  temple's  continued  desolation.  Hence  his  memorable  attempt,  and  utter 
defeat,  at  rebuilding  the  edifice,  and  of  falsifying  the  Lord's  prediction.  Gibbon 
reluctantly  admits  that  Ammiauus  Marcellinus'  testimony,  a  heathen  historian-,  is  decisive. 
This  man  attributed  the  miracle  to  a  fatal  kesistance  of  the  elements  I  Thus 
the  sceptic  of  Lausanne  affords  materials  to  confute  his  own  unbelief,  and  build  up  the 
Truth. 

Kaipol  ievwv.  Calling  of  GentUes.  Stier,  Mede,  Faber.  Seasons  of  judgment  and 
vengeance  on  the  Gentiles.  Meyer.  Kaipol,  are  the  seasons  for  bringing  fruit  to  per- 
fection. The  spiritual  seasons  in  which  the  e9m  are  ripening  to  maturity.  Wordnvorth. 
Gentiles  finished  their  purpose.  Pierce,  Mnjor.  Day  of  Hadrian.  To  the  Second  Advent. 
Kyle.  Restoration  of  Jerusalem.  Oosterzee.  Gentiles  visited  for  their  sms.  ffumoeJ . 
Restoration  of  the  Jews.  Doddridge,  Newton,  Stier.  Constantino's  pagan  temples 
destroyed,  and  churches  erected.  Le  Clerc.  The  end  of  the  world.  Lightfoot.  When  the 
nations  shall  no  longer  exist.  RosenmuUer.  The  fullness  of  the  Gentiles  is  brought  in, 
Beza  End  of  the  Gentile  dispensation.  Alford.  The  beginning  of  the  end,  1230  of  the 
Apocalvpse,  or  of  the  Missionary  age.  W.  &  W.  Christianizing  of  the  Jews,  tends  to 
defeat  "this  prophecy.  Oosterzee.  A  mistaken  view  of  Christian  missions  to  the  JewB. 
The  existence  of  the  Jews,  in  their  separation,  mingling  among  so  many  nations,  yet 
isolated,  infidel  in  faith,  miserable  in  their  condition,  makes  them  witnesses  for  Christ  8 
truth.  Pascal. 


25     ir  And  tliere  slutll  be  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars  ;    and 
^pon  the  earth  distress  of  nations,  with  perplexity  ;  the  sea  and  the  rvaves  roanng  ; 

Signs.     The  frame  of  nature  was  convulseil  at  Sinai. 

The  heavenly  bodies  sympathized  with  Christ  on  the  cross. 

Nature  wiU  also  be  convulsed  at  Christ's  second  advent. 

Sun      "  The  sun  shall  be  darkened  in  his  going  forth."     Isa.  xiii.  lu> 

Twice  before  has  this  supernatural  darkenirig  of  the  sun  occurred.— 

1.  As  a  sign  of  God's  displeasure  against  the  Egyptians. 

2  At  the  crucifixion  of  our  Blessed  Lord. 

The  third  time  will  be  when  the  sin  of  the  world  is  consummated,  and 

Christ  shall  come  to  judgment. 
Nothing  hinders  us  believing  that  the  heavenly  bodies  will  only  for  a 

time  lose  their  light. 

NOTES. 


XXI.] 


ON    ST.    LUKE. 


385 


They  will  l>e  swallowed  up,  as  it  were,  in  the  glorious  effixlgence  of  Christ's 

presence. 
It  represents  nations.     The  sun  was  worshipped  by  many.     Deut.  xvii.  3. 
Obscuring  of  the  sun  expressed  great  calamities.     Jer.  xv.  9. 
The  sun  the  subject  of  miracles.     Josh.  x.  13  ;  2  Kings  xx.  11 ;    Matt. 

xxvii.  45. 
Moon.     A  satellite;  a  symbol  of  the  Church  of  God.     Cant.  vi.  10. 
The  moon  derives  her  light  from  tlie  sun,  the  Church  derives  her  bright- 
ness from  Christ,  the  Sun  of  righteousness. 
The  moon,  a  symbol  of  the  changes  and  uncertainties  of  earth.  Bev.  xii.  1. 
Worshipped  as    Ashtaroth  by  Sp'ians.     Deut.   iv.  19.      As  Artemis  by 

ancient  Greeks. 
Stars.     Symbol  of  an  army.     Isa.  xl.  26.    Multitude.     Gen.  xv.  5.    A 

flock.     Psa.  cxlvii.  4. 
Babylonians  pretended  to  foretell  the  future  by  stars.     Isa.  xlvii.  13. 

Rulers  perish.     Isa.  xiii.  10.     A  host.     Gen.  ii.  1. 
God  at  pleasure  can  arm  all  nature  against  the  sinner. 
Stars  in  their  courses  fought  against  Sisera.     Judges  v.  20. 
*'  The  Jiailstones  slew  more  than  the  edge  of  the  sword."     Jos.  x.  11. 
The  earth  opened  her  mouth,  and  swallowed  up  Korah,"  &c.      Num. 

xvi.  32. 
Earth.     The  curse  fell  on  unsinning  natvire,  but  not  in  vengeance. 
Sea.     In  prophetic  terms,  a  world  of  fluctuation  and  tumxilt. 
The  sea  a  type  of  the  struggles  and  storms  of  life. 
"  There  shall  be  no  more  sea,"  indicates  the  everlasting  peace  of  heaven. 

Rev.  xxi.  1. 
Waves.     The  massing  of  the  Roman  armies.     Isa.  v.  30  ;  Rev.  xvii.  15. 
Perplexity.     They  shall  not  tell  which  way  to  turn  themselves.  Tyndale. 
Want  of  means  to  escape,  and  knowledge  of  what  to  do. 


MEMORANDA, 


trrtij-ela. — Luke  ii.  12 ;  xi.  16.  Literally  refers  to  the  ruin  of  .Jerusalem  ;  spiritually 
to  the  end  of  the  world.  Chrysoslom.  Prophecy  concerning  Jerusalem  ends  v.  24; 
primarily  to  Jerusalem,  and  secondarily  to  Judgment.  ^.Xiw  refers  to  revelation ;  o-eAijnj, 
to  science;  atrrpois  to  the  heads  of  churches.  Theoclymenes.  riKio). — Antichrist,  false 
teachers.  Storc/i-e.  ao-rpot;. —Losing  their  light.  Benqel,  OUhausen;  ruins  of  coramon- 
weaUh.  Wetstein;  fall  of  heathen  star-worship.  DoTwyr;  obscuring  of  the  Church. 
Aiwi'Mi'e;  phenomenon  in  the  stars.  Calvin;  literal.  Meyer ;  solar  system  changed. 
Langc. 

The  yrj,  or  Earth,  in  this  verse,  represents  men  a"it'.  nr.tions  in  their  worldly  state 
Wa?  4>vKa^  Tr,<;  yi)!,  Jlatt.  xxiv.  30),  engrossed  by  low  and  earthly  thoughts.  The  OdXaa-ira, 
or  Sea,  represents  them  as  tossed  about  on  the  turaultucus  billcws  of  internal  and 
oatcrnal  troubles.  Wordsworth. 


NOTES. 


MEMORANDA, 


386 


SUGGESTIVE   COMMENTARY 


[chap.  XXI. 


aoTpois.  Cyril  of  Jerusalem  says,  "The  stars  shall  die  and  rise  again,  and  the  Lord 
will  roll  up  the  heavens,  not  to  destroy  them,  but  that  He  may  raise  them  up  again  more 
beautiful,"  quoted  in  Denton.  <ruvoxn,  Anxiety.  Bloomfield  :  anguish  of  mind.  Deyiton. 
airapCa.  A  desperate  state  of  affairs,  not  knowing  what  to  do.  W.  d-  IV. ;  -wringing  of 
hands.  Syriac  ;  in  peri)lexity  at  the  roarings.  Tiscltendorf, 

For  lixovoT;?,  TJxous.  Bcngel,  Tiscliendorf,  Lachmann,  Alford,  Cod.  Sinai.  craAov. 
The  surge,  or  wave  succeeding  wave.  Hemsterhuis.  In  despair  at  the  roaring  of  the  sea 
and  the  waves.  Alford. 


26.  Men's  hearts  failing  them  for  fear,  and  for  looking  after  those  things  which  are 
coining  on  the  earth  :  for  the  powers  of  heaven  shall  be  sJiaken. 

Hearts  failing.     Terrors  can  crush  but  not  convert  the  heart. 

Sinking  under  the  present,  and  trembling  through  fear  of  the  future. 

Fear.     Fearful  expectation  of  unknown  unavoidable  evils. 

They  wili  fear  at  last  who  never  fowed  God  in  life. 

The  dread  of  future  woes  makes  devils  tremble.     Jas.  ii.  19. 

Dying  hours  a  wretched  season  to  prepare  for  death. 

The  earthly  minded  fear  the  Lord's  coming,  as  the  miser  the  thief's. 

To  him  the  Lord  is  only  a  thief,  robbing  him  of  all  that  he  has. 

1.  While  unbelief  is  mocking,  faith  is  fearing. 

2.  "While  unbelief  is  fearing,  faith  is  hoping. 

3.  While  unbelief  is  despairing,  faith  is  rejoicing. 

liOoking  after.     Even  saints  shall  not  be  exempt  from  some  terror. 

Heb.  xii.  21. 
The  sudden  appearance  of  Jesus  agitated  His  disciples  with  astonishment 

and  joy.     Luke  xxiv.  37. 
On  the  earth..     The  same  words  in  the  Greek,  translated  in  fourteen 

other  places,  the  world. 
Powers.     The  host  of  the  luminaries  of  heaven  may  represent  eai-thly 

monarchies. 
"  I  will  shew  wonders  in  the  heaven  and  in  the  earth."     Joel  ii.  30. 
*' The  heavens  and  the  earth  are  kept  in  store  reserved  mito  fire."     2 

Pet.  iii.  7. 
"  The  heavens  shall  pass  away,  and  the  elements  shall  melt."    2  Pet.  iii. 

10. 
*'  I  saw  a  great  white  throne,  and  the  earth  and  the  heaven  fled  away." 

Eev.  XX.  11. 
Shaken.     Visible  creation  perishes  before  the  new  heavens  and  the 

new  earth.    £ev.  xxi.  1. 


NOTES. 


UHAP.  XXI.] 


ON    ST.    LUKE. 


3»7 


3IEMOBANI>A. 


a.Tro^vx6vTo>v.  Literally  unsouled,  dying  away  from  fear.  Doddridge  :  cqtiivalent  to 
€uj?  flafaTou,  Matt.  xx\-i.  38  ;  hcniimhed.  De  Wetie  ;  faint.  Hes'jchiiis  ;  without  heroism. 
Oosteizee ;  everything  shall  totter.  Stier.  TrpocrSoKias.  Fear  of  great  calamity.  Eisner. 
Tfj  o'lKovu-einj.    The  world  as  inhabited,  i.e,  cities  aud  nations.  Wordsworth. 


27.  And  then  shall  they  sec  the  Son  of  man  coming  i>i  a  cloud  jrith  power  and  great 
glory. 

Sign  of  the   Son  of  man.     Matt,  xxiv.  30.  Supposed  by  nearly  all 

coiumeiitators  to  be  the  appearance  of  the  cross  in  the  sky. 
When  the  sun  shall  be  ob..cm-ed  the  cross  shall  appear  more  brilliant 

than  the  sun. 
As  the  banner  of  an  earthly  Idng  precedes  his  entry  into  a  city,  so  shall 

tlie  cross,  the  standard  and  sign  of  Christ,  the  King  of  kings,  go 

before  Him.     Chrysustoii:. 
Son  of  man.     Luke.  v.  24.     Coming.     God's  providences  in  striking 

judgments. 
*'  Behold  the  Lord  rideth  on  a  swift  cloud,  and  shall  come  into  Egypt." 

Isa.  xix.  J. 
"  Our  Grd  shall  come,  and  shall  not  heap  silence."     Psa.  1.  3;  Nahiim 

i.  3-6. 
•'Behold  He  cometh  in  the  clouds,  anl  every  eye  shall  see  Him."     Eev. 

i.  7. 
Lord's  return.      1.    Awakens  spirit   of  hope.     2.  It  consoles  believing 

hearts.     3.  Warus  us  of  the  final  account  before  the  Son  of  man. 
His  coming  tends,  1.  To  awaken  the  sliimbering.     2.  Alarm  the  bold. 

3.  Decide  the  doubtful.     4.  Strengthen  the  weak. 
In  a  cloud.     Not  the  ordinary  clouds  of  heaven,  supernatural  gloiy. 
Clouds  anciently  disclosed,  and  at  the  same  time  veiled  God's  presence. 

Ex.  xiv.  20;  Ex.  xvi.  10;  xix.  9  ;  Num.  x.  34;  Psa.  xcvii.  2  ;    Dan. 

vii.  13. 
In  clouds.     To  temper  the  brightness  of  His  glorified  body. 
As  the  symbols  of  divine  majesty,  and  the  mystery  of  His  incarnation. 
As  at  once  the  chariot  and  shadow  of  His  glory. 
As  He  ascended  with  clouds,  so  will  He  come  again. 
With,  power.     To  awaken  the  dead,  and  draw  all  men  to  His  judgment- 
seat. 
Those  despising  Him  in  His  lowliness  will  meet  Him  in  His  majesty. 
Their  infidelity  shall  be  confounded,  who  were  oifended  at  His  humility. 
Those  refusing  to  have  Him  reign  over  them,  will  have  Him  trample 

upon  them. 


NOTES, 


MEMORANDA. 


888 


SUGGESTIVE    COMMENTARY 


[chap.  XXI. 


Great  glory.     Unspeakably  gi-eater  glory  than  that  which  ajspeared  on 

the  Mount  of  Transfiguration. 
The  glorj  of  Kis  Father,  His  own  glory,  the  glory  of  His  angels. 
Fire  cr  liglit,  emblem  of  Deity.     Luke  xii.  49. 
Things  causing  the  world  to  despair,  will  inspire  believers. 
Those  (lespisiug  Jesus  in  His  humiliation,  unwillingly  meet  Him  in  His 

glory. 
With  authority  in  possession  and  visible  display  of  it. 


jToAArjs  refers  to  Suca/aeuf  as  well  as  5dfi)i,    vec^eAjj  to   the    Shecliinah  or  cload    of 
Divine  Glory.  L.H.V.D. 


28.  And  when  these  things  begin  to  come  to  pass,  then  look  up,  and  lift  up  your  heads: 
for  your  redemption  draweth  nigh. 

liOok  up.     1.  In  good  times,  to  mark  the  Lord.     2.  In  bad  times,  to  trust 

I-lim.     b.  In  the  best  times,  to  be  joyful  in  hope. 
The  imaginai-y  felicity  of  this  world,  will  soon  fade  for  ever. 
But  the  brief  captivity  and  momentary  tears  of  the  elect  will  be  changed  to 

liberty,  joy  and  glory. 
The  veil  hiding  the  children  of  God  from  the  world  will  soon  be  taken 

away. 
Heads.     Hiing  so  long  like  bulrushes,  are  to  rise  into  divine  beauty  and 

glory.     Eom.  viii.  19  ;  Jas.  v.  8. 
Though  a  prisoner  taken  from  the  dungeon,  yet  shall  he  as  a  disciple  of 

Christ  look  up  with  faith  in  God. 
These  sorrows,  signs  to  God's  children,  of  a  joyous  summer  of  rest  and 

glory. 
Redemption.     Implies  former  bondage  to  a  foreign  power. 
Their  temporal  deliverance  from  Jewish   persecution,  was  for  a  time 

secured. 
But  in  judgment,  the  resurrection  will  finish  their  redemption. 
In  this  mortal  life  God  gives  only  the  beginning  of  redemption. 
Tben  He  will  gloriously  complete  His  work. 
"  Waiting  for  the  adoption,  to  wit,  the  redemption  of  their  body."    Eom. 

viii.  23. 
"  Senlod  with  the  Spirit  until  the  redemption  of  the  pm-chased  possession." 

Eph.  i.  13-14 

NOTES, 


CHAP.  XXI.] 


ON    ST.    LUKE. 


389 


"  The  Son  of  man  shall  send  forth  His  angels,"  &c.     Matt.  xiii.  41. 
Accomplished  at  the  reunion  of  believers'  body  and  soul. 
Coming  to  destroy  Jewish  oppressors,  He  redeems  the  oppressea. 


eTT^'pare.  In  the  Sept.,  to  lift  up  the  head,  is  expressed  by  a.i'aKv\pai,  also  ^poi 
Ke<j>oXrfv,  Judges  viii.  28.  Bengcl.  Refers  to  the  resurrection.  Ford.  aT!okvTpia<TL%.  The 
perfect  estahlishment  of  the  Eedeemer's  kingdom,  by  the  abolition  of  the  Mosaic  dispen- 
sation. Stier.  Redemption  spiritual  and  eternal  was  completed  by  the  Lord's  death, 
resurrection,  and  ascension.  But  the  symbols  of  incomplete  redemption  remained,  uud 
were  a  bondage  to  Jewish  Christians,  until  temple  and  priesthood  were  destroyed,  Hob. 
viii.  13 ;  xii.  27-28.  W.  d-  W.,  Major.  Resurrection  morning.  Doddridge.  From  Jewi Ji 
persecution.  Bloomfield.  Completeness  of  your  redemption  by  My  appearance.  Alford. 
ai'oKvii//aT6.  While  the  men  ot  this  world  ax&lookmg  downwards,  A.oyou\ook  upward* 
with  faith,  hope,  and  joy.  Wordsworth. 


29.  And  he  spake  to  them  a  parable  ;  Behold  the  fig  tree,  und  all  the  trees  ; 

Parable.     Luke  iv.  23  ;  v.  36.     God,  out  of  mercy,  oft  gives  foretokens 

of  His  wrath. 
Fig  tree.     Luke  xiii.  6.    Cursed  for  its  barrenness,  a  type  of  the  Jewish 

chui-ch. 


TtavTo.  TO.  Sev&pa.     Countries  which   have  no  fig-trees,  have  their  parables  (Matt. 
xxiv.  32)  for  watchful  hearts.  Wordsworth. 


30.  When  they  now  shoot  forth,  ye  see  and  know  of  your  own  selves  that  summer  is  nov 
nigh  at  hand. 

Shoot  forth. — Summer.      Oriental  tropics  have   but  two  seasona, 

summer  and  winter. 
Fig  bloom,  invisible ;  but  leaves  are  infallible  signs  of  summer. 
Nature  interpreted  by  the  teachings  of  grace,  is  vocal  with  wisdom. 
The  Church  invited  to  study  the  signs  of  God's  providence. 
Life  of  persecuted  saints^  to  carnal  ej'es,  a  frightful  winter. 
The  inward  life  radiant  with  faith  in  truth,  is  a  continual  spring. 
The  unfolding  of  that  inward  life  in  heaven,  a  perpetual  summer. 
The  bloom  of  spring,  with  the  fruits,  without  the  decay  of  autumn. 


^OTES, 


3IE3I011AADA. 


31EMORANDA. 


390 


SUGGESTIVE    COHMENTARY 


[chap.  XXI. 


Not  ail  the  bloom  of  spring  yield  fruit  in  the  autumn. 
Bloom,  an  emblem  of  the  glory  and  resurrection  of  the  saints. 
Eesurrection  in  nature,  an  emblem  of  the  resurrection  of  the  saints. 
How  solemnly  has  the  Lord  sealed  the  secret  of  the  last  day  ! 
Judgments  from  Noah's  day  have  followed  the  feast  days  of  the  world's 

carnal  security. 
Nigh,  at  hand.     The  budding;  none  need  mistake  the  signs  of  nature 

or  gi-ace. 
Yet  neither  Noah,  nor  Lot,  nor  our  Saviour,  was  believed. 
Nations  filling  up  the  measure  of  t-heir  iniquity,  a  sign    their  ruin  id 

nigh. 
Christ's  Idngdom  was  not  fully  established  imtil  the  destruction  of  the 

Jewish  polity. 


81.  So  llkeicise  ye,  when  ye  see  these  things  come  to  pass,  know  ye  that  the  kingdom  of 
Ood  is  nigh  at  hand, 

Nigh  at  hand.     Disciples   exp',  cHTip;   their  Master  to   establish  His 

kingdom  without  delay,  were  thus  undeceived. 
They  dreamed  of  a  carnal  empire,  and  Jesus  as  its  king.  ' 


Ti  jSao-iXeia  toS  ©eou.     Matt,  ia  indefinite.      The  kingdom  of  God.  Olshausen.    Tho 
judgment.  Ebrard.    The  Messiah,  Sun  of  righteousness.  Quesnel. 


82.    Verily  I  say  unto  you,  This  generation  shall  not  pass  away,  till  all  be  fulfilled. 

Verily.     Amen,  I,  the  Son  of  man,  say  to  you  My  disciples. 

A  formula  indicating  peculiar  solemnity  and  importance. 

Neither  the  guilt,  nor  dispersion  of  the  Jews,  nor  Jerusalem's  ruin,  will 

hmder  God  from  performing  His  promises. 
This  generation.     Embracing  all  living,  at  an  average  of  thirty  years. 
In  some  trojiical  climates  a  generation  passes  in  fifteen. 
In  all  lands  the  half  of  mankind  die  in  childhood. 
Forty  years  after  this  discourse,  Jerusalem  fell. 

Babbis  Jochamon,  Zaccai,  Zadoc,  aiad  the  apostle  .John  sumved  the  rain. 
Fulfilled.     God  is  faithful  to  man,  yet  man  will  not  ti'ust  God. 


KOTES. 


CHAP.  XXl.J 


ON    ST.    LUKE. 


891 


of  this  saying. 
Shall  pass.     Philosophers  thiuk  our  system  has  in  it  the  elements  of 

destruction. 
The  Creator's  -word  secures  the  stability  of  the  visible  aniverse  until  the 

judgment. 
•*  The  heavens  shall  vanish  like  smoke,  and  earth  like  a  garment."     Isa. 

U.  6. 
My  word.    "  The  Lord's  counsel  shall  stand,  and  He  shall  do,"  &c.   Isa. 

xlvi.  10. 
"  The  Lord  is  not  man  that   He  should  lie,  nor  the  son  of  man,"  &c. 

Num.  xxiii.  19. 
"  There  failed  nought  of  any  good  thing  whiah  the  Lord  had  spoken." 

Josh,  xxi  45. 
A  matter    of  ordained    and    settled  certainty,  in   no   case   of  possible 

contingency. 


NOTES. 


BlEiUOKAA  DA. 


il  yivea.  avTT).  The  Israel  of  God.  Wordsieorth.  Used  here  as  in  many  other  parts 
of  the  Bible,  not  for  those  bom  and  living  at  the  same  moment,  but  for  those  belonging 
to  the  same  family  and  race.  Denton.  This  also  is  one  meaning  of  the  word  in  our  own 
language,  e.g. — "The  broad  leaved  Virginian  daffodil  beareth  many  flowers  on  one  stalk, 
like  small  lilies — of  this  generation  is  the  Narcissus  of  Japan,  or  Guernsey  lily."  Rea'i 
Flora.  This  nation,  i.e.  the  Jews,  should  continue  to  exist  as  a  distinct  people,  through 
all  ages.  An  interesting  fact  thus  far  in  Providence,  but  does  not  stem  to  be  taught  by 
the  text.  /?i/ie.  This  race.  Mede,  Faber,  Alford;  prophecy  divided.  Heiigslenberg ; 
human  race.  Jerome;  creation.  De  Wette,  Meyer;  ye  will  survive  the  beginning  of 
events.  Starcke,  Lisco,  Gcrlach;  generations  of  men  then  living.  Luther,  and  most 
modern  Protestant  commentators;  the  whole  frame  of  creation.  Maldonatus ;  Jewish 
Dispensation,  1  John  ii.  18.  Galnvius;  the  faithful,  i.e.  Christ  would  always  have  a 
Church  on  earth.  Origcn,  Chrysostom,  Theophylact  ;  those  who  understand  these  signs, 
Langc.  The  Jews  were  a  separate  nation  1491  years  before  the  Christian  ei-a.  To  a.d. 
lbG6,  a  period  of  3357  years.  They  have  been  without  a  king,  prince,  and  sacrifice,  sinco 
the  crucifixion.  German  philologists  treat  this  exegesis  as  without  Hellenistio 
authoi-ity.  The  prophecy  is  confined  to  those  liviug.  A  generation  reckoned  at  100 
years  or  30.  The  choice  does  not  lie  between  fractions  of  a  century,  but  between  years 
and  agos.  Alexander,  Olshausen.  That  living  generation,  without  seeing  this  prophecy 
realized  in  one  specific  instance,  though  not  exhausting  its  whole  import.  Alexander. 

TTavra.  The  destruction  of  Jerusalem.  Schott.  The  signs  of  His  coming.  Fritzsche 
The  great  epochs  rise  into  light,  like  the  tops  of  mountains,  whUo  the  vast  intervals  are 
concealed  from  our  view.  Stier. 


S3.  Heaven  and  earth  shall  pass  aivay  :  but  my  words  shall  not  pass  away. 

Heaven.     The  existing  constitution  of  the  universe  strongly  expressed 

unchangeable  stability.     Psa.  Ixxii.  7  ;  Jer.  xxxiii.  25.  i 

This  apparent  immutability  shall  ceaso  to  exist.  j 

1.  The  sublimity.     2.  The  truth.     3.  The  consolation.    4.  The  solemnity    I 


MEMORANDA. 


J92 


SUGGESTIVE    COMMENTARY 


[chap.  XXI 


Nothing  exceeds  the  sublime  tranqmllity  of  the  Saviour  in  this  ■word. 
Mockers   reverse   this,  and   trust   the   words   will  pass,  and  the  earth 

remain. 
"Since  the  fathers  fell  asleep  all  things  continue,"  &c.     2  Pet.  iii.  4. 
Shall  not  pass.     Jehovah  pre-eminently  jealous  of  His  truth,  swearfl 

by  Himself.     Heb.  vi.  13.  , 
A  king  threatens,  and  a  nation  believe  his  word. 
But  man  treats  God's  promises  as  ■the  predictions  of  an  almanack. 


0  oipavoi.    Non  intelligere  ut  credas,  sed  credere  ut  intelligas.  Augustine. 


84.  VJnd  take  heed  to  yourselves,  lest  at  any  time  your  hearts  be  overcharged  with 
turfeiting,  and  drunkenness,  and  cares  of  this  life,  and  bo  that  day  come  upon  you 
unawares. 

Take  heed.     1.  It  is  a  tribute  due  to  treasure  to  be  guarded. 

2.  It  points  to  a  conflict  with  an  enemy. 

3.  To  the  danger  of  great  temptation. 

4.  To  fidelity  in  waiting  for  the  Lord. 

The  false  security  of  earth,  should  rouse  the  servants  of  Christ. 

A  warning  to  disciples  to  be  on  their  guard  during  coming  changes. 

He  did  not  address  the  Pharisees,  Sadducees  or  Herodians. 

It  teaches  us  the  immense  value  of  humility  and  faith. 

There  is  no  sin  so  great  but  that  a  great  saint  may  fall  into  it. 

Peter's  denial,  and  the  exhortation  "  Let  him  that  thinketh  he  standeth 

take  heed  lest  he  fall."     1  Pet.  v.  5. ;  1  Cor.  x.  12. 
Faith  alone,  like  wings,  lifts  saints  above  the  snares  that  are  spread 

around  them. 
There  is  no  sin  so  secret,  insinuating,  seductive,  dangerous  as  unbelief. 
Tht  root  of  Abraham's  falsehood,  Jael's  deceit,  Moses'  anger,  Aaron's 

idolatry. 
Indulgers  in  sensuality  open  the  eye  to  earth,  and  shut  the  ear  to  God. 
Others  oppress  their  hearts  with  the  burden  of  care. 
Security  of  men,  proves  how  little  faith  they  have  in  God's  warnings. 
Hearts.     Poetically  among  the  Hebrews  seat  of  the  passions. 
The  word  constantly  occurs  where  mind  is  to  be  understood. 
"  Ye  have  lived  in  pleasure,  ye  have  nourished  your  hearts,"  &c.  Jas.  V.  5. 
Overcharged.     Gr.  burdened  or  pressed  down. 


NOTES. 


XXI.] 


ON    ST.   LUKE. 


893 


Excessive  gratifications  of  sense  stupefy  conscience. 

One  full  of  wine  cannot  be  full  of  tlie  Spirit.     Eph.  v.  18. 

Surfeiting.     Heavy  depression,  which  follows  gluttony. 

Here  used  for  all  sorts  of  sensual  indulgence. 

A  too  full  meal  is  like  Sisera's  banquet  at  Zaanaim. 

At  the  end,  the  spark  of  divinity  is  quenched  in  sensuality. 

Temperance  is  reason's  girdle,  and  passion's  bridle. 

Our  Lord  docs  not  bid  us  retire,  but  war  a  good  warfare.     1  Tim.  i.  18. 

Drunkenness.     It  drowns  cares,  but  burdens  conscience. 

It  cheers  the  heart,  but  obscures  reason,  quickens  wit,  but  is  profane. 

It  hastens  disease,  and  leads  down  to  the  kecond  death. 

Drunkard  does  not  commit  sin  merely  but  is  sin  incarnate. 

"  No  drunkard  shall  inherit  the  kingdom  of  God."     1  Cor.  vi.  10. 

A  sad  end  to  what  many  call  •'  a  merry  life." 

Many  die  intoxicated,  but  they  enter  eternity  sober. 

"  Be  not  drunk  with  wine  wherein  is  excess."     Eph.  v.  18. 

"  I  will  make  them  drunken  that  they  sleep  and  not  awake."     Jer.  li.  39. 

Sijmbols  of  distress  are  hung  out  by  inebriates,  but  unheeded  by  others. 

The  unwary  bird  snared  by  the  fowler  causes  the  flock  to  take  wing. 

Cares  of  this  life.     Many  free  from  dninkenness,  yet  neglect  God. 

Many  are  choked  with  cares,  riches,  and  pleasures  of  life.   Luke  viii.  14. 

Unawares.     Many  men  feel  secure,  and  flatter  themselves  they  are 

safe. 
"  When  they  say.  Peace,  sudden  destruction  cometh."     1  Thess.  v.  3. 
We  will  not  realize  earthly  things  to  be  temporal  until  we  die. 


3IE3IOnANDA, 


/3opri0utrn/.  /3apo?  expresses  drowsy  torpor.  icpanraAij  koX  ficflj),  is  sickness  produced 
by  the  previous  day's  drunl;ennes3.  Clemens  Alexandr.,  Bengel.  KapSCat.,  The  castrum, 
Btronghold  of  the  King,  by  Him  put  in  our  possession,  for  our  watchful  keeping. 
Theodoret.  "  Vntnvares."  Many  ancient  authorities  read — Unawares  as  a  enare.  For 
it  shall  come,  de.  Alford, 


35.  For  as  a  snare  shall  it  eome  on  all  them  that  dwell  on  the  face  of  the  lohole  earth. 

A  snare.     An  image  of  an  unexpected  calamity.     Psa.  cxxiv.  7. 

Men  press  an  eternity  into  a  moment,  and  expand  a  moment  into  eternity. 

"All  men  think  all  men  mortal  but  themselves."     Young. 

Men  remember  they  are  heirs  of  everything  but  immortality. 

"  The  fear  and  the  snare  are  upon  thee,  0  inhabitant,  &c."     Isa.  xxiv.  17. 


NOTES. 


MEMOUAN  DA. 


394 


SUGGESTIVE    COMMENTARY 


[chap.  XXI. 


Treacherous  heart,  ensnaring  world,  and  busy  devil,  peril  our  hopes. 
"  Let  us  not  sleep,  but  -watcii  and  be  sober."     1  Thess.  v.  6. 
Christ's  coming,  as  the  deluge,  will  find  a  faithless,  careless  race.    Luke 
xviii.  8. 


0)5  Tayi!,  will  come  suddenly  on  them,  as  a  snare  or  trap  on  birds  or  beasts  enjoj-ing 
repose.  Ko-O-qu-ivov;  kn\  yrjs.  Those  who  are  of  the  earth,  earthy.  Wordsworth.  Ka0r)- 
fieVovr,  literally  to  sit;  indicates  sitting  securely.  Alford. 


36.  Watch  ye  therefore,  and  pray  alioays,  that  ye  may  he  accounted  worthy  to  escape 
all  these  things  that  shall  come  to  pass,  and  to  stand  before  the  Son  of  man. 

"Watch,  ye.     Gr.  u-atch  therefore,  i.  e.  in  every  season  praying. 

Watching  and  praying  go  hand  in  hand. 

In  both  languages,  signifies  to  be  awake,  not  to  sleep. 

The  accessory  idea,  now  the  principal,  to  be  on  one^s  guard. 

Cares,  like  gravitation,  ever  drag  us  downward. 

"We  need  the  constant  energy  of  the  Spirit  to  resist  this  evil. 

Myriads  of  spirits  are  ever  active  in  ruining  our  race. 

Our  foes  are  invisible,  but  they  are  not  the  less  real  and  malignant. 

We  must  leave  the  world  before  we  can  escape  their  assaults. 

Our  trust  in  the  conflict  must  be  in  the  divine  shield. 

The  worldling  watches  the  markets,  the  stocks,  the  harvests. 

But  he  watches  not  the  approach  of  the  Spirit,  or  the  visitation  of  mercy. 

Pray  always.     "  We  made  our  prayer  unto  God,  and  set  a  watch." 

Neh.  iv.  9. 
"  I  must  work  the  work  of  Him  that  sent  me  while  it  is  day."     John 

ix.  4. 
If  the  tongue  cannot  at  all  times  utter  petitions  the  heart  can.     1  Sam. 

i.  13. 
Accounted  worthy.     Implies  the  possibility  of  some  failing  to  reach 

heaven. 
Some  have  "an  abundant  entrance,"  2  Pet.  i.  11:  Others  "  saved  as  by 

fire."  1  Cor.  iii.  15. 
Our  only  worthiness  is  in  realizing  our  unworthincss. 
Escape.     37  years  after  this  Cestius  Gallus  marched  against  Jerusalem. 
On  the  10th  day,  October,  a.d.  66,  he  attacked  the  walls  and  mysteriously 

retii'ed. 


KOTES. 


CHAP.  XXI.] 


ON    ST.    LUKE. 


395 


Christians  -within  fled,  He  who  CGunselled  opened  the  way. 

It  may  have  been  a  blast,  2  Kings  xix  7. ;  or  terror  divine.     Josh.  ii.  9. 

Stand.     Gr.  to  be  set.  Standing  or  falling  is  acquittal  or  condemnation. 

Rom.  xiv.  4  ;  Eev.  vi.  17. 
Stand  as  conquerors,  Eph.  vi.  13.    Victors  over  death. 


87.  And  {n  ihe  day  time  he  was  tpaehlng  in  the  temple  ;  and  at  night  he  went  out,  and 
abode  in  (he  mount  that  is  called  the  mount  of  Olives. 

Day  time.      Gr.  during  the  days.  "  I  must  work  the  work  of  Him  that 

sent  me."     John  is.  4. 
From  this  entrance  into  the  city  till  His  death,  ever  before  His  enemies. 
Teaching.     "  While  in  the  world,  I  am  the  light  of  the  world."     John 

ix  5. 
Temple.      Luke  L  0.      Night.      Gr.  during  the  nights,  on  Mount  of 

Olives. 
Mount  of  Olives.     Luke  xix  37.     His  sanctuary  for  secret  prayer. 
The  Mount  of  Ternptation,  Mount  of  Beatitudes,  Mount  of  Transfiguration, 

Mount  of  Crucifixion. 
Hardest  battle  was  yet  to  be  fought  on  Calvary. 
On  the  Mount  of  Ascension  a  splendid  crown  is  awaiting  Him. 
Bethany.      Luke  xix.  29.     The  village  of  Mary  and  Martha  whither  Hr 

returned. 
There  He  coupccrated  Himself  to  the  sufferings  of  Gcthscraane. 


NOTES, 


MEMORAN  DA 


aypuTrvetTe.  Numa,  a  pagan  Eoman,  standing  by  the  altar,  with  its  incense 
ascending,  heard  the  cry,  "  The  foe  is  cominq;"  answered,  "I  am  sncrificiny." 
Alexander  was  advised  to  beware  of  his  foe  in  the  night,  replied,  "  Antipater  guards." 
The  poor  Moslem  watchman,  during  every  hour  in  the  night,  cries  ".-l/Za/i  guard  tha 
city." 

KaTa^LuiBriTe  -"and  fo  .fhcell  ye  be  accounted  worthy,"  as  the  result  of  your  watch- 
fulness and  praj'er,  either  to  be  saved  at  the  day  of  .Jerusalem,  or  to  be  acquitted  at  the 
day  of  judgment.  W.itW.  5c  instead  of  o5i'.  Lachmami,  Tischendorf.  raOra — cancelled. 
Tischendorf;  omilteil.  Cod.  Sinai. ;  letained.  De  TTcUe. 

a-Ta9fivat,  a  forensic  term,  Psa.  i.  5  ;  Eom.xiv.  4.  W.  d:  IF.  Oriental  courtiers  stand 
in  the  monarch's  presence.  Koecher;  stand  with  humble  confidence  of  being  acquitted. 
Rotenmuller. 


MEMORANDA. 


89G 


SUGGESTnT:    COMMENTARY 


[CKAP.   '.iZl. 


vvKxas. — "At  nic/ht."  The  Lord  se^ms  to  have  spent  Weaiiesday  at  Bethany. 
Oosterzee.  He  revealed  to  all  His  followers  His  coming  decease.  Lange.  John  xii. 
44-50,  part  of  this  closing  address.  Wieseler.  Tuesday  and  Wednesday  witnessed  no 
miracles.  The  time  was  past :  hour  of  sacrifice  was  come.  TjuAtfero  ch  to  opo?. 
Besorted  for  a  lodging  to  Olivet,  i.e.  to  Bethany,  Matt.  xxi.  17 ;  Mark  xi.  11.  TVords^corth. 


S8.  And  all  the  people  came  early  in  the  morning  to  him  inthe  temple,  for  to  hear  him. 

People.     All  the  publicans  and  sinners  drew  near  to  hear  Jesus.    Luke 

XV.  1. 
He  did  not  forsake  the  sauctuaiy  for  want  of  hearers. 
Early.     Gr.  at  the  break  of  day.  "  Moses  rose  early  in  the  morning  to 

build  an  altar."     Ex.  xxiv.  4. 
Abraham  rose  eai-ly  in  the  morning  to  visit  Mount  Moriah.     Gen.xxii.  3. 
Joshua  rose  early  in  the  morning  to  remove  the  ark  of  the  covenant.  Josh. 

vi.  12. 
Job  rose  early  in  the  morning  to  offer  sacrifices.     Job.  i.  5.    . 
•'  My  voice  (said  David)  shalt  Thou  hear  in  the  morning."     Psa.  v.  3. 
The  Apostles  "early  in  the  morning,"   entered  the  temple  to  worship. 

Acts  V.  21. 
In  the  days  of  Cromwell,  churches  in  London  were  filled  at  sunrise  by 

waiting  worshippers.  Jones^  Life  of  Bishop  Hall,  p.  155. 
Temple.     Luke  i.  9.     Description  and  history  of  the  three  Temples. 
To  hear  Him.     He  drew  the  heart  by  His  almighty  power. 
He  kept  near  the  city,  the  path  of  duty  was  the  way  to  death. 


wpSptfe.  yianevemehai.  Lvther,  Meyer,  Ewald.  Alexandrian  dialect  for  opflpevco. 
1.  Rise  early.  2.  Toil  early.  3.  To  go  anywhere  early.  Bloomfield.  Upw.  He  left  the 
temple  on  Tuesday  afternoon ;  Wednesday  spent  in  retirement.  Andrews. 

It  is  supposed  by  some  Biblical  critics  that  the  account  of  the  woman  taken  in 
adultery  (John  viii.  1-11)  was  originally  appended  to  this  chapter.  Alford  thinks  the  end 
of  Luke  xxi.  seems  most  to  approve  itself  as  the  fitting  place  for  this  narrative,  but 
observes  that,  if  so,  it  is  tot&Uy  inexplicable  that  we  should  find  no  trace  of  the  fact, 
except  in  four  of  the  (best)  cursive  MSS.  For  a  most  scholarly  examination  of  the  whole 
queBtion,  eee  Alford'a  Greek  Tcttament,  in  looow 


NOTES, 


CHAP.  XXII.] 


ON   ST.  LUKB. 


897 


CHAPTER    XXII. 

1.  NOW  the  feast  of  unleavened  bread  dreic  nigh, which  is  called  the  Passover. 

Ill  the  history  of  our  Lord's   i"iassion    Luke   agrees   most  with  Mark, 

although  paying  less  attention  to  chronological  accurac3% 
The  distinct  transition  (Matt.  xxvi.  1.)  from  the  now  concluded  prophetic, 

to  the  commencing  priestly  ofSce  of  the  Lord,  not  so  plainly  marked 

in  Luke. 
It  is  clear,  however,  that  he  also  is  heginning  a  fresh  period  of  the  Lord's 

histoi'y. 
The  feast.     Oldest  and  most  important  rite  established  under  Moses. 
It  w-as  at  once  sacrificial  and  domestic.     Ex.  xii.  1.  16;  Isa.  Ixiii.  4. 
TJaleavened.     Sivete  Brede.  Tyndale.    No  bread  was  to  be  eaten  by 

the  people  during  the  celebration. 
Tjcavcn,  incipient  corruption,  an  emblem  of  depravity. 
Salt,  a  preserver  used  in  all  sacrifices  of  Jews  and  pagans. 
Nigh.     Fifth  day,  Thursday  of  the  Passover  week. 
Called.     An  explanation  intended  for  Gentiles,  Jews  needed  it  not. 
Passover.     Pascha,  Hebrew.     Ester.  Tyndale.     After  a  Saxon  goddess. 
Kame,  Passover,  because  the  destroying  angel  passed  over  the  houses  of 

the  Hebrews. 
It  embraced  both  the  sacrifice  and  the  feast  following, 
lb  was  celebrated  on  the  night  of  the  departure  out  of  Egypt. 
Began  14th  Nisan  or  April,  and  lasted  only  one  day.' 
Seven  following  days  were  days  of  unleavened  bread.     Acts  xx.  6. 
The  eight  days  called  Feast  of  the  Passover. 
Jews  had  three  great  Feasts.  1.  Passover  commemorating  their  deliverance 

from  Egypt. 

2.  Feast  of  Tabernacles  commemorating  their  dwelling  in  tents  40  years. 

Lev.  xxiii.  42. 

3.  Feast  of  Weeks  commemorating  their  entry  into  the  Promised  Land. 
Every  family  required  to  prepare  for  the  solemnity  of  the  sacred  supper. 
A  whole  lamb  or  kid,  a  male  of  the  first  year  without  blemish. 

At  first  the  head  of  the  family  required  to  slay  the  lamb,  afterwards,  the 
Levites. 


NOTES. 


MEMORANDA. 


\ 


ME3IORANDA. 


398 


SUGGESTIVE    COMMENTARY 


[chap.  xxu. 


The  lamb  roasted  whole,  and  served  with  a  salad  of  bitter  herbs. 

The  blood  was  sprinkled  on  the  lintel  and  door-posts,  and  afterwards  on 

the  altar. 
Lamb  was  eaten  standing,  loins  girded,  shoes  on  feet,  staff  in  hand, 

kneading-troughs  on  shoulders,  representing  their  sudden  departure. 
These  all  gradually  given  iip,  but  the  bitter  herbs  and  unleavened  bread 

continued. 
It  was  connected  with  the  harvest  ui  the  ceremonial  calendar. 
It  was  a  commencement  of  the  harvest,  on  the  first  month  of  the  year. 
By  it,  Christ's  public  ministry  is  marked  in  John  ii.  12,  &c. 
Matt.,  Mark,  and  Luke  give  us  no  key  as  to  the  number  of  years  our 

Lord's  ministry  lasted. 
Females  absent  from  other  feasts,  but  present  at  the  Passover. 
Any  portion  left  of  the  feast  was  carefully  burned  the  next  day. 
The  eldest  male  present  gave  thanks  as  they  ate  it. 
The  three  cups  of  blessing  used  by  modern  Jews,  and  singing  of  Psalms 

cxiii.  &  cxiv.,  called  the  great  Hallel  (Hallelujah),  belong  to  tradition. 
It  typified  the  Lamb  of  God  the  great  Deliverer  from  sin.     1  Cor.  v.  7. 
The  wilful  neglect  of  the  Passover  forfeited  God's  covenant  favor. 
By  the  Levitical  law  he  was    "  cvit  off"  from  the  people,  i.e.  either  ex- 
communicated or  put  to  death.     Ex.  xii.  15  ;  xxxi  14  ;  Nmn.  xv.  30- 

31 ;  xix.  13. 
Our  Saviour  partook  of  it  the  last  time,  the  evening  before  He  suffered. 
Not  a  bone  of  the  lamb  was  "to  be  broken.     Ex,  xii.  46  ;  Num.  ix.  12. 
No  uncircumcised  person  could  eat  it. 

Their  children  were  to  be  instructed  during  its  celebration.     Ex.  xii.  26. 
Without  blemish.     Typifies  the  sinli^ssness  of  Jesus.     Isa.  xi.  5. 
The  lamb  taken  out  of  the  flock,  that  is  Christ's  share  in  humanity. 
The  Pharisees,  Sadducees,  Jews  and  Gentiles,  shared  in  Christ's  death. 
The  paschal  lamb  and  Jesus  were  slain  at  Jerusalem.     Luke  xiii.  33. 
Being  roasted  with  fire  represents  the  sufferings  of  Christ. 
Jesus  was  crucified  on  the  same  day  of  the  same  montli. 
The  lamb  was  killed  between  3  p.m.  and  the  setting  of  the  sun. 
The   blcod  sprinkled   on  the  door-posts  saved   the  Hebrews  from  the 

destroying  angel. 
Christ's  blood  is  called  "  the  blood  of  sprinlding."     Heb.  xii.  2<4 ;  Isa. 

lii.  15. 
After  the  paschal  supper,  "  they  sang  a  hymn."     Mark  xiv.  26. 
Note,  1.  The  simplicity  of  the  Paschal  Institution.     2.  Its  contimiance 

for  1647  years.      3.  It  was  a  sacrament.     4.  It  was  a  memorial  of 

great  deliverance.     5,  It  sealed  a  covenant  between  God  and  believers. 

KOTES. 


CHAP.  XXII.] 


OX   ST.    LUKE. 


309 


A  type  of  the  gathering  of  Christ's  Church  from  the  Gentiles  and  Jews. 

The  feast  was  the  rememhrance  of  sorrow  and  joy.     Deut.  xvi.  3, 

A  mixture  of  death  and  life,  grace  and  correction. 

A  solemnly  joyous  festival  of  our  pilgrimage  between  our  accomplished 

redemjition  and  possession  of  our  inheritance. 
We  partake  of  the  life  of  Him  who  died  for  us. 
"  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal  life."  John 

vi.  54. 


MEMORANDA. 


TO  irao-xa.  Heb.  pemch,  transittis.  Some  of  the  Greek  and  Latin  fathers  connected 
the  Passover  with  the  word  nda-xw,  to  suffer,  and  with  the  sufferings  of  Clirist,  the  true 
Passover.  Words u^orth.  A  thank-offering.  Kurtz  ;  a  sin-offering  or  expiatory  sacrifice. 
Stier ;  explicitly  denied.  L/niZner.  We  need  not  wonder  that  he  should  not  see  any 
atoning  sacrifice  in  the  paschal  lamb,  when  he  could  not,  in  the  death  of  the  Redeemer. 
An  atonement  for  death-deserving  sin.  Ebrard  ;  a  sign  of  liberation  \o  the  Hebrews,  but 
not  to  God.  Bochtrrt;  the  idea  of  substitution  i-s  involved.  Olshausen;  a  feast  of  thank- 
offering,  pointing  to  a  propitiation  accomplished.  Lange.  The  Lamb  of  God,  our 
Passover,  was  offered  in  death  at  the  end  of  the  foui-th  day  of  the  world's   history.  Meyer. 


2.  And  the  chief  priests  and  scribes  sought  how  they  might  kill  him;  for  they  feared 
the  people. 

Chief  priests.     Luke  i.  5;    Who  ought  to  have  welcomed,  conspired 

against  Him. 
They  claimed  to  be    "  guides  of  the  blind,"  lights  in  darkness.     Eom 

ii.  19. 
The  authors  of  the  most  fatal  heresies  have  been  solemnly  ordained. 
General  Councils  have  fatally  erred  in  doctrine  and  practice. 
We  can  trust  nothing  here  but  God's  tinchanrjino  promises. 
Scribes.     Luke  v.  21.     Character  and  occupation.     See  Notes. 
Sought.     G.r.  were  seriovslTj  deliberating  by  force  or  fraitd. 
He  knew  well  all  their  secret  devices  of  malice  and  murder. 
His  enemies  distitrbed  His  joy  in  the  old  paschal  covenant. 
Unconsciously  they  began  to  slay  the  victim  of  the  New  Covenant. 
Kill  Him.     No  public  executions  took  place  during  one  of  the  three  great 

Feasts. 
Feared.   Under  God,  this  has  often  checked  tyrants  in  their  plans. 
Pitiful  fear  followed  by  an  atrocious  joy.     Luke  xxii.  5. 
Daring  and  cowardice  unite  in  the  enemies  of  the  Lord. 


NOTES. 


3IE3IORANDA. 


400 


SUGGESTIVE    COMMENTARY 


[chap.  X£II 


They  must  crucify  Him  openly,  secretly  they  cannot  destroy  Him, 
The  blood  of  saints  will  not  silently  sink  in  the  ground.     Gen.  iv.  10. 
Fear  of  the   people,    but   not   of   God,   restrains    these   sanctimonious 

murderers. 
Temporal  fear  soon  mated  and  mastered  by  a  mightier  passion. 
People.     Not  organized,  but  a  mass  gathered  from  the  world.   Acts  ii.  T.. 


ave\u>a-iv.  The  priests  seized  Him  on  the  Passover  evening,  intending  to  try  and 
condemn  Him  during  the  nigat,  and  crncify  Him  in  the  morning,  before  the  multitnda 
assembled.  Pearce.    Not  before  the  feast.  Neander,  AndirAis. 


3.  ^  Then   entered  Satan  into  Judas  surnamcd  Iscariot,  being  of  the  number  of  the 
twelve, 

Tlien.      After    receiving    the    sop,    not  the  first,  but  full  possession. 

John.  xiii.  27. 
Entered.      At   first  he   entered  Judas   as  a  tcnjpter,  now  as  a  sole 

proprietor. 
Having  in  vain  tried  to   overcome  the  Lord,  in  person,  Satan  essays  to 

wound  Him  mortally  by  a  disciple. 
But  in  overthrowing  Judas,  and  through  him  seeking  to  overthrow  the 

Lord,  Satan  overthrows  himself. 
Judas'  fall  gradual,  Satan  cannot  gain  possession  in  a  moment. 
He  who  once  yields  to  Satan  may  become  capable  of  the  greatest  crimes. 
To  be  sifted^  hvffeted  by  Satan  is  truly  terrible.     2  Cor.  xii.  7. 
But  woe  unto  him  into  ichose  soul  he  enters  as  a  home. 
As  a  beacon,  this  warns  us  to  resist  the  devil  in  the  first  incitements  to 

sin.     Jas,  iv.  7. 
Satan.     Luke  iv.  2.    The  Bible  alone  reveals  spirits  working  within  us. 
Beguiled  Eve.   Gen.  iii.  13.     Overcame  David.  1  Chron.  xxi,  1.  Destroyed 

Ananias.     Acts  v.  3.     Eules  in  the  children  of  disobedience.     Ej^h, 

ii.  2. 
The  soul  of  the  reprobate,  through  constant  yielding,   is  at  last  wholly 

subject  to  Satan. 
He  sought  to  ruin  Christ,  but  only  crushed  his  own  head. 
So  all  his  attempts  to  defeat,  only  advance  God's  designs. 
The  Holy  Spirit,  a  still  more  powerful  agent,  can  enter  the  heart. 
"Blessed  be  the  Lord  God,  who  put  this  into  the  king's  heart."     Ezra 

vii,  27. 
"  Neither  told  I  what  my  God  had  put  in  my  heart  to  do."     Neh.  ii.  12. 

NOTES, 


CHAP.  XXII.] 


ON    ST.    LUKE. 


401 


"  Thanks  be  to  God,  wlio  put  the  care  into  the  heart  of  Titus."     2  Cor. 

viii.  16. 
Judas  Iscariot.     Luke  vi.  16.    Iscariot,  or  a  man  of  Carioth,  a  f/jwn 

beyond  Jordan. 
Christ  who  knew  all  men,  admitted  a  disciple  who  became  traitor. 
Judas  had  a  practical  talent  for  this  world's  business. 
He  was  appointed  treasurer  for  the  band  of  disciples.     John  xii.  6. 
Covetousness  gained  a  complete  ascendancy  over  him. 
The  Lord's  progress  disappointed  his  greedy  anticipations. 
Beproof  given    on    Saturday   at  Bethany,    estranged  him  from    Jesua. 

John  xii.  7. 
.The    triumphal  entry  was  not    improved  by  our  Lord    to  please   His 

ambition. 
One  of  the  twelve.     This  henceforth  is  to  be  his  brand. 
He  only  could  be  a  devil  to  whom  it  had  once  been  possible  to  become  an 

angel. 
The  treachery  of  a  friend  more  dangerous  than  the  malice  of  foes. 
Stung  by  the  well  deserved  reproof  for  his   avarice  he  appears  to  have 

resolved  on  revenge. 
He  left  the  hospitable  board  of  Simon  for  the  Priests'  service. 
Doubtless  he  thought  Christ's  cause  falling,  and  eontemiDlated  strengthen- 
ing himself  against  future  evil,  and  gratifying  avarice  at  the  same 

time. 
The  like  has  often  occurred  since  in  the  history  of  the  Church  of  Christ. 
There  may  be  one  Judas  or  more  in  the  holiest  company  ;  we  need  not 

therefore  leave  it.  Quesnel. 


The  article  6  before  Sirai'S?  omitted  by  many  editors;  omitted.  Cod.  Sinat, 
Sarara;.  Eebiike  at  Bethany  the  proximate  cause  of  his  treachery.  Alexander. 
fla-q\9e.  Completed  plans.  De  Wette ;  preliminary  influence.  Oosterzee ;  a  de^^perately 
wicked  man,  not  a  cunning  rascal.  Ebrard  ;  special  demoniacal  agency.  Bosenmuller. 


4.  And  he  went  his  way,  and  communed  with  the  chief  priests  and  captains,  how  he 
might  betray  him  ur.to  them. 

Eis  'way.     The  fruit  of  all  our  Lord's  discourse,  and  active  kindneds, 

was  a  final  determination  to  piit  Him  to  death  at  all  costs. 
Communed.     The  worst  wickedness,  in  the  holiest  seasons. 


NOTES. 


MEMOHANDA. 


ME3IORANDA. 


402 


SUGGj<;  STIVE    COMMENTAKY 


[chap.  xxn. 


Captains.      Not  Eomans,   but  Jewish  commanders  of  temple  guard. 

Acts  iv.  1. 
The  Jews  also  had  their  guard  and  commanders  there. 
The  visible  Church  reaches  a  point  wherein  she  tries   to  destroy  her 

Redeemer ! 
The  hardening  process  goes  on  very  rapidly,  at  this  crisis. 
Betray.     Gr.  deliver  Him  up.      His  treachery  was  aggravated  by  the 

confidence  of  his  Master. 
«'  Yea,  mine  own  familiar  friend,  in  whom  I  trusted."     Psa.  xli.  9. 
Avarice,  ambition,  and  unbelief  ruined  Judas.     Acts.  i.  25. 
"  A  thief,  and  had  the  bag,"  suc'h  union  to  Christ,  useless.     John  xii 
The  greatest  crime  ever  committed,  overruled  for  the  greatest  good. 
The  power   of   Satan,     1.   Powerful   serva-nts.     2.    Strong  weapons. 

Willing  allies. 
The  weakness  of  Satan,     1.  To   conceal  his  shame.     2.  To  shake  the 

tranquillity  of  Jesus.   3.  To  frustrate  the  counsel  of  God. 


6. 


3. 


irapaSo).  Hia  guilt  had  been  less,  had  he  believed  with  the  Jews,  Messiah  was  im- 
mortal. Betrayal  could  not  then  harm  Him.  Winer,  Ebrard,  Whately.  He  did  believe 
the  Messiah's  immortality,  see  Notes.    His  motive,  one  of  the  darkest  treachery.  Al/ord. 


5,  And  they  were  glad,  and  covenanted  to  give  him  money. 

Tltey.     The  Sanhedrim,  a  council  of  calumny,  bribery,  and  hypocrisy. 
Were  glad.     Threefold  process  of  sin.     1.  Suggestion  from  Satan,     2. 

Pleasure  of  indulging  carnal  passions.     3.  Consent  of  our  heart  and 

head. 
They  desired,  but  did  not  expect  the  result. 
Their  long  cherished  hopes  were  to  be  now  fulfilled.  » 

Even  Jesus's  disciples  losing  faith,  were  forsaking  Him ! 
Judas  glad  for  the  bribe,  joy  of  hell  among  associates  in  crime. 
Covenanted.       "  Covenant  with   death  and  hell   shall  not   stand." 

Isa.  xxviii.  18. 
"  Take  heed,  and  beware  of  covetousness."   Luke  xii.  15. 
"The  love  of  money  is  the  root  of  all  evil."     1  Tim.  vi  10. 
Balaam,  Achan,  Gehazi  and  Ananias,  illustrate  this. 
It  is  possible  to  idolatrously  love  money  without  having  it. 
It  is  possible  to  l>.ave  mo.uey  without  loving  it. 


NOTES. 


CHAP,  xxn.] 


ON  ST.  LUKE. 


403 


Contentment  one  of  the  hardest  lessons  Paul  had  to  learn.     Phil.  iv.  11 ; 

1  Tim  vi.  6. 
Money.     30  shekels,  co-equal  with  £3  or  15  dollars  :  "  So  they  weighed 

for  my  price  30  jjieces  of  silver."     Zech.  xi.  12. 
Note  the  infinite  humiliation  ot  the  Son  of  God. 

An  ox  killing  a  servant,  30  shekels  fine,  if  a  freeman,  60.     Ex.  xxi.  32. 
Being  in  the  form  of  God,  He  took  upon  Him  the  form  of  a  servant— 

(a  slave).     Phil.  ii.  7. 
Avarice  willingly  delivers  the  key  of  the  heart  to  Satan. 
Pitiable  are  Satan's  wages,  30  shekels  I  an  undying  soul  1 


3IE3IORANDA. 


(TvvidivTo,  e<Trq<Tav.  Matt.  xxvi.  15.     Constitiierunt.  Vvlgate.      They  counted  to  Um 
(as  earnest  money  beforehand).  Stolz.    They  weighed  out  for  him.  De  Wette.    apyvptoy— 
"Quid  nou  mortalia  pectora  cogis 
Auri  sacra  fames  ?  "       Virgil. 
The   amount    refers  not  to  Zech.  xi.  12,  nor  was  this  a  bribe    promising    more. 
Oosterzee.     Sum  talieu  from  Zech.,  and  fixed  by  tradition.  De  IVctte,  Meyer.    Sanhedrim 
chose  the  price  of  a  slave,  with  cunning  irony.  Lange  ;  therefore  not  earnest  money. 


6.  And  he  promised,  and  sought  opportunity  to  betrap  him  unto  them  in  the  absenee  of 
tite  multitude. 

Soug-lit.     To  wink  at  the  sun  may  result  from  weak  vision. 
To  enter  a  cavern  proves  a  "  love  of  darkness."     John  iii.  19. 
Opportunity.     Not  long  wanted  to  one  loving  sin  ana  its  wages. 
Absence.     A  tumult  might  rescue  Him  from  their  grasp. 
Wickedness  always  cowardly,  virtue  alone  is  brave. 
Judas  a  type  of  a  race  of  traitors,  from  time  to  time  in  the  Church. 
He  sought  for  the  friendship  of  the  great,  for  gain,  and  priestly  favor. 
False  disciples  are  now  looking  for  a  good  opportunity  to  betray  Him. 
Cursed  avarice  still  sells  Christ,  reli-gion,  fidelity,  faith. 
Man's  two  greatest  enemies,  the  Devil  and  Mammon. 
Judas  a  type  of  those  who  estimate  all  religion  and  goodness  by  tb« 
profit  they  bring. 


S.Tfp  oxAou.     Without  a  tumult  of  the  multitude  arising,  see  Acts  xxiv.  18.    Tiio 
poetical  woid  axe/j  is  only  used  here,  and  at  verse  35.  Oosterzee. 


NOTES. 


MEMORANDA. 


404 


SUGGESTIVE    COMMENTABY 


[chap.  xxn. 


7.  H  Tlien  came  Vie  day  of  unleavened  bread,  when  the  passover  must  he  killed. 

The  day.  Christ  was  made  under  the  law,  still  under  that  dispensa- 
tion. 

Labor  ceased  at  mid-day,  all  leaven  was  removed. 

Unleavened.     Jesus  began  to  eat  it  on  the  14th  of  the  month. 

Passover.  Luke  xxii.  1.  Annual  festal  commemoration,  1.  Of  their 
calling.     2.  Eedemption.     3.  Pardon.     4.  Enduring  peace. 

Israel's  birth-feast  and  life-feast. 

The  Lord  saves  and  spares,  but  only  through  the  blood  of  the  Lamb. 

Four  times,  the  Spirit  names  Christ's  death  in  connection  with  the 
Passover. 

Every  Paschal  lamb  for  1500  years  pointed  to  this  sacrifice. 

Must  be  killed.     Between  3  p.in.,  and  sun-setting. 

The  twofold  nature  of  the  God-man  becomes  clearer  as  we  approach  the 
cross  ;  Jesus  the  Paschal  Lamb  was  then  slain. 


ijjae'pa.  Did  Jesus  eat  the  PassoiJer  at  all  ■with  His  disciples?  If  so,  was  it  on  the 
nsual  day  and  hoor,  on  which  the  Hebrews  ate  it?  The  Jews  from  the  crowd  assembled, 
took  the  liberty  of  eating  it  any  hour,  before  the  fifteenth  day.  Pearce.  Great 
irregularities  had  crept  into  the  Jewish  customs.  There  is  much  force  in  the  eSei,  it 
V)as  necessary,  &c.  Eylc.  Our  Lord  sacrificed  and  ate  the  Paschal  Lamb,  on  the  day 
appointed  by  Divine  law,  but  the  priests  and  Pharisees  did  not.  Kuinoel  and  others 
affirm  that  the  law  had  been  superseded  by  tradition,  and  that  the  sacrifice  and  eating  of 
the  Passover  was  postponed  by  some  of  the  Pharisees  to  the  following  day.  Chrysostom, 
Eunebius,  and  others  of  the  Fathers  suppose  that  the  chief  priests  and  scribes  were  so 
busy  in  plotting  the  Lord's  death,  that  they  omitted  to  sacrifice  and  eat  the  legal  Pass- 
over at  the  proper  time.  Wordsworth.    ^A9e. — The  actual  arrival.  Bengel. 


8.  And  he  sent  Peter  and  John,  saying,  Oo  and  prepare  us  the  passover,  that  we  may 
eat. 

Peter  and  John.      Two  chief  apostles   sent  with  this  solemn  message. 
Matt,  says — "  The  disciples."  Mark  notes — "  Two  of  them."  Luke  names 

them. 
Peter  and  John  seem  to  have  spent  the  preceding  day  and  night  in 

Bethany. 
On  the  morning  of  Thursday,  these  two  went  to  Jerusalem. 
In  the  afternoon,  our  Lord  followed  with  the  remaining  ten. 
Go.     Mark  the  sublime  assurance  with  which  the  Lord  anticipates  Ilis 

death. 


NO  Tf:s. 


OUAP.  XXII.] 


ON   ST.    LUKE. 


405 


Prepare.     Though  not  snataining  the  x'elation,  Jesus  exemplified  the 

duty  of  the  "  Head  of  a  familj'." 
Despite  their  owu  fears,  they  know  from  His  lips,  He  will  keep  the 

FEAST. 

Jews  during  the  Passover  expected  gratuitous  lodgment  at  Jerusalem. 
Passover.     This  familiar  event  affectingly  expresses  His  human  feeling. 
His  heart  has   all  the  sensibility,   impulses,  and  emotions   of  sinless 

humanity. 
Our  Lord  points  to  just  such  a  solemnity  as  His  Church  celebrates. 
"We  may  eat.     Thus  he  abrogated  for  ever  the  old  Passover. 
He  had  abrogated  circumcision  by  submitting  to  it  Himself. 


ME3lORAN'DA, 


va.(Txa.,  1st  theory. — Jews  kept  tlie  Passover  on  two  distinct  days,  both  legal.  2nd 
theory. — Our  Lord  kept  it  on  Thursday,  but  the  Jews  designedly  delayed  it.  Calvin, 
Brttschneider,  Lightfoot,  De  Wctte,  Meyer,  Lucke,  Ebrard,  2  ische iidorf.  3rd  theory.— 
Our  Tjord  anticipated  the  true  Paschal  supper,  and  ate  a  sacramental  one.  Kraft, 
Gr^swell,  ElUcott,  Muller,  Clinton,  Andrews,  Hengstenberg,  Tholuck,  Wieseler,  Lange, 
Oosterzee,  Brown. 

The  Jews  erring  in  the  time,  our  Lord  corrected  it.  Cudwnrth.  Paschal  lamb 
legally  slain,  not  on  the  14th,  but  15th.  Ruimh.  The  attempt  to  harmonize  the  Synoptists 
with  John,  impossible,  and  unprofitable.  Alford.  Jews  so  busy  in  destroying  Jesus,  they 
postponed  the  feast,  till  the  work  was  done.  Fairbairn.  John's  supper  identical  with 
that  of  the  Synoptists.  Tholuck,  Grcswell,  Meyer,  Tischendorf,  Robinson,  Fliedlieb, 
Andrews.  1.  Our  Lord  ate  a  meal  with  His  disciples  on  the  morning  of  the  l-3th  of 
Is'isan.  2.  In  some  sense  or  other  this  meal  was  regarded  as  the  eatuig  of  the  Passover. 
Matt.,  Mark,  and  Luke.  3.  It  was  not  the  ordinary  Passover  of  the  Jews.  4.  John  omits 
all  mention  of  the  Paschal  nature  of  this  moal,  and  also  all  mention  of  the  Lord's 
Supper.  Alfurd, 

eToif*d<raT6,  Cestius  Gallus  Informed  the  Emperor  Caius  that  256,500  lambs  were 
slain  annually  at  the  Passover.  Joscphas.  It  would  be  difBcuIt  to  find  space  around 
the  temple  for  more  than  a  quarter  of  a  million  of  offerers.  Each  Jew  slew  his  own 
lamb,  and  ate  only  in  Jerusalem,  Deut.  xvi.  C.  Pearce.  "  Peter  and  John,"  precedency 
on  accoant  of  dignity.  Bengel;  oi  age;  Peter  was  doubtless  older  than  our  Lord. 


9.  And  they  said  unto  him,  Where  wilt  thou  that  we  prepare  t 

"Where.     Being  sure  of  His  observing  it,  they  only  wait  to  know  whore. 
They  liuew  that  neither  fears  nor  dangers  would  deter  Him. 
Prepare.     Solemn  ordinances  require  solemn  preparation. 


41 


NOTES. 


ME3IORAN  DA, 


406 


SUGGESTIVE    ^OMMENTABY 


[OHAP.  xxn. 


Tliey  help  to  silence  fears,  and  comfort  us  in  troubles. 
WTiile  trusting  in  God,  we  may  fearlessly  discliarge  our  duty. 


10.  And  he  said  unto  them,  Behold,  when  years  entered  into  the  city,  there  shalla  man 
meet  you,  bearing  a  pitcher  of  water  ;  follow  him  into  the  house  where  he  entereth  in. 

Behold.     The  Holy  Ghost  notes  its  miraculous  character. 

He  ate  the  Passover  like  any  other  humble  Israelite. 

But  His  divine  glory  pervaded  the  iray  of  ordering  the  repast. 

A  man.     A  more  circumstantial  account  is  given  by  Mark  and  Luke, 

without  contradicting  the  general  account  given  by  Matthew. 
Among  His  friends  there  was  a  secret  enemy,  among  His  enemies  a  secret 

friend. 
His  divine  foreknowledge  is  shown  practically  to  them. 
His  divine  power  is  seen  over  the  heart  and  will  of  strangers. 
Bearing'.     It  was  known  by  virtue  of  His  omniscience. 
The  time  simset,  and  the  bearer  possibly  a  slave. 
A  pitcher.     The  original  refers  to  the  material  as  being  earthen. 
Of  water.     A  common  task  in  the  East :   the  women  at  Samaria.  John 

iv.  7. 
A  person  bearing  a  pitcher  1900  years  before,  a  sign  to  Eleazar  for  Isaac, 

Gen.  xxiv.  14.,  and  now  to  the  apostles. 
Follow.     They  fear  no  disappointment  who  go  on  Christ's  word. 
Every  thing  ministers  to  the  foreseen  need  of  Christ. 
With  child  like  serenity  and  ease  He  provides  for  every  want. 
He  thus  pays  His  tax  with  money  in  the  fish's  mouth.     Matt.  xvii.  27. 
House.     Luke.  i.  40.    Among  all  of  Zion's  palaces,  there  was  none  for 

Zion's  King. 


Luke  uses  crvvavnio-ei  for  the  an-ovn)<ret  of  Mark.  He  mil  so  meet  you,  that  you 
shall  he  going  the  same  way  as  he.  Oosterzee.  Kepafiiov.  A  vessel  of  earthenware. 
Some  fancy  an  al-lusion  to  baptism,  others  a  symbol  of  the  heavy  law  borne  by  the 
Jews.  Henry.  Pitcher,  frailty  of  ministers  (earthen  vessel,  2.  Cor.  iv.  7),  instrumente. 
Some  are  glazed;  a  little  more  polished  perhaps,  but  earthen  still.  Water,  sj.mbol  of 
grace.  Bede.  The  large  upper  room,  the  fullness  of  Divine  grace.  Augustine.  By 
pre-sioua  agreement.  Neander ;  in  a  measure.  Lange.  It  previously  arrwiged,  He 
would  have  sent  the  disciples  forthwith  to  the  house.  Alford.  Disciples  learned  his 
name  by  miracle.  Calvin;  Divine  knowledge.  Bengel,  Alexander.  He  thus  concealed 
the  place  from  Judas.  Theophylact.  The  sign  had  no  special  significance  to  those 
accustoraod  to  splendid  miracles.  They  should  have  been  satisfied,  there  was  no  pre- 
concerted arrangement.  Olshausen. 


NOTES. 


'CHAP.  XXII.] 


ON   ST.   LUKE. 


407 


11.  And  ye  shall  say  unto  the  goodman  of  the  hotise,   The  Master  saith  unto  thee, 
Wlu'e  is  t)ie  guestchamber,  where  I  shall  cat  the  passover  with  my  disciples  ? 

Of  the  house.  Luke  i.  40.  Some  make  it  an  inn,  but  more  pro- 
bably a  private  house. 

Guest-chamber.  Strangers  during  Passover  accommodated  free  of 
charge. 

They  used  hospitality  without  grudging.     1  Pot.  iv.  9 

A  signal  honor  in  the  Lord  inviting  Himself. 

He  was  not  asked  if  he  would  give  it  up  to  the  Master. 

It  implies,  he  neld  it  ready  prepared  for  any  guests  who  might  come. 

That  he  would  surrender  it  to  none  more  gladly  than  to  the  Master. 

Home  and  food,  God  provides  for  His  desolate  saints.     1  King  xvii.  9. 

My  disciples.     His  family.    He  speaks  as  the  Master  of  a  house. 


KaX  epeire.  Not  a  prophetic,  but  an  imperative  Future.  otKoSeo-Trorrjs, — a  pIoonsBm 
not  uncommon  among  the  Greeks  in  familiar  diction.  The  remarkable  words  (Matt. 
xxyi.  18),  "My  time  is  at  hand,"  omitted  by  Mark  and  Luke,  while  they,  on  the  other 
hand,  give  the  message  to  the  householder  in  the  form  of  a  question.  Oosterzee. 

KardAufia,  Luke  ii.  7.  Vulgate,  diversorium.  A  place  for  temporary  refreshment. 
The  traveller  unloads  his  beast  to  halt  for  the  night.  Many  let  their  rooms.  Rosen- 
muller;  without  charge.  Lightfoot.  "Master,"  an  early  tradition,  the  man  was  a 
beUever.  Meyer. 


12.  And  he  shall  shew  you  a  large  upper  room  furnislied :  there  make  ready. 

Large  upper  room.     Great  parlor  paved. 
Any  room  above  the  ground- floor,  the  best  room. 
Orientals  seldom  use  the  first  story  for  living  apartments. 
A  heart  expanded  by  love,  and  furnished  with  graces,  typified. 
Those  entertaining  had  the  skins  of  the  lamb  slain,  as  compensation. 
Furnished.     Gr.  spread  with  carpets,  but  no  stately  arrangement. 
Exact  fore-knowledge  of  our  Lord,  of  minute  circumstances. 
Even  now  He  gives  signs,  by  which  our  path  of  duty  is  known. 
The  secret  of  the  Lord  is  with  them  that  fear  Him.     Psa.  xxv.  14. 
Samuel  after  anointing  Saul,  gave  him  a  variety  of  signs.     1  Sam.  x.  7. 
He  speaks  as  if  he  saw  the  room  before  Him,  just  as  it  was. 
Make  ready.     "  He  loved  His  own,  and  loved  them  to  the  end."  John 
xiii.  1. 


MEMOUAXDA. 


NOTES. 


MEMORANDA. 


408 


SUGGESTIVE    COMMENTARTJ 


[chap.  XXII. 


Our  Saviour  acted  as  the  head  of  a  Passover  company. 

He  would  in  future  invite  Himself  to  enter  the  soul.     Rev.  iii.  20. 

He  holds  the  true  Paschal  feast,  in  the  guest-chamher  of  their  hearts. 


Ka.K('vo<; :  according  to  Mark,  airos,  he  himself.  The  man  with  the  pitcher  having 
enacted /lis  part,  the  master  of  the  house  himself  comes  forwai-d.  Ooster~ee.  avdyaiov. 
Apartment  not  in  common  use.  co-TpiuncVoi/.  Provided  with  cushions,  atratis  tricliniis. 
Oosterzee.  The  feast  was  already  provided.  Von  Gcrlach.  Video  alios  festinare,  lectot 
atervere,  coenam  apparare.  Terence.    Furnished  with  couches.  Mcjor. 


13.  And  they  went,  and  found  as  he  had  said  unto  them :  and  they  made  ready  th 
passover. 

And  they  went.     Obedience  of  faith  never  ashamed  or  disappointed. 

The  true  disciple  faithfitl  in  trifles,  as  well  as  £;reat  duties. 

Found  as  He  had  said.     With  the  rejoicings  of  faith. 

Bible  is  of  God,  since  we  find  all  things  just  as  it  declares. 

' '  Entertaining  strangers,  some  have  entertained  angels  unawares."     Heh 

xiii.  2. 
This  man  at  first  little  knew  the  majesty  of  his  guest. 
*'  The  secret  of  the  Lord  is  with  them  that  fear  Him."     Psa.  xxv.  14. 
Made  ready.     The  lamb,  the  bitter  herbs,  the  bread  and  wine. 
With  solemn  and  silent  order  and  reverence  they  make  ready. 
.Tesus  was  preparing  another  Sacrifice,  of  which  they  knew  not. 
By  the  passover  and  communion — 
1.  A  complete  deliverance  is  sealed.     2.  A  blessed  communion  instituted. 

3.  A  glorious  prospect  opened. 


The  blood  of  the  lamb  was  not  then  eprinlded  on  the  door-posts.    The  priest  to<A 
it,  azwl  poured  it  on  the  altar.  Starcke,  Lundius. 


14.  And  when  the  hour  was  come,  he  sat  down,  and  the  twelve  apostles  with  him. 

Hour  was  come.    The  legal  hour,  divinely  appointed,  about  six  o'clock. 
Sat  down.     The  original  posture  was  standing.     Ex.  xii.  11. 
Slaves  alone  were  compelled  to  stand  while  eating. 


NOTES. 


CHAP.  XXII.] 


ON  ST.  LUKE. 


409 


Our  Lord  regarded  it  non-essential,  hence  the  nogloct. 
A  practical  reproof  of  those  contending  fiercely  abont  postures,  &c. 
The  reclining  posture  signified  liberty,  ease  and  pleasure. 
By  it,  He  condemns  all  hypocritical  exactness  in  external  forms. 
John  sat  nearest  to  the  Saviour,  and  Peter  oijposite.     John  xiii.  24. 
Juthis  is  thought  to  have  been  nearest  on  the  other  side.     Mark  xiv.  20. 
Twelve.     The  ordinaiy  company  was  from  ten  to  twenty,  it  must  all  be 
consumed. 


t'opa.  In  Matt,  and  Mark,  oif/iaj.  Prom  stinset  Thursday  to  sunset  Friday,  the  firflt 
diiy  nf  uii'eaveaod  bread.  Gresivell.  A  peculiar  Passover,  v.  15,  lamb  oouM  be  sacrificed 
bt  t-.vufn  the  eres  of  14tb  and  15tli  of  Ni?aii.  EUicott.  The  supper,  John  xiii.  2,  identical 
with  the  supper  at  Bethany,  Tuesday  evening.  Liphtfaot.  Same  as  T/uke's.  Thnluck, 
tlresn-cU,  Al/ord.  *'  Sat."  He  ate  the  Passover,  standing,  Ex.  xii.  11,  and  sat  at  the 
I,rvd'ii  Knyiiay.  Liijhtfoot.  SuSskol,  cancelled.  Lachmann,  Tiachendorf;  omitted.  Cod. 
Sinai. 


15.  Andhexaid  unto  them,  With  desire  I  have  desired  to  eat  this  passover  with  you 
bejore  I  suffer : 

With  desire.     Hebraism.      Exceedingly  desired,  an  intensive  force ; 

key  to  Luke  xii.  50. 
The  strongest  mnnner  of  affirmation.     Isa,  vi.  9  ;  Acts  iv.  17. 
It  was  not  merely  from  His  depth  of  love  for  His  disciples. 
It  refers  to  completing  the  work  of  redemption. 
He  heartily  desired  to  die  for  us.     Shall  wo  not  heartily  desire  to  live 

for  Him  ? 
On  no  other  occasion  is  such  vehement  desire  attributed  to  Him. 
He  thus  bids  the  Passover  a  cordial  welcome. 
It  teaches  us  to  come  to  the  Lord's  Supper  with  an  appetite. 
A  preface  to  His  sufferings,  in  order  to  His  Father's  glory. 
Shall  we  be  backward  in  His  service,  who  was  forward  in  our  atonement? 
He  thereby  testified  His  infinite  love  to  His  disciples. 
Having  loved  His  own.  He  loved  them  unto  the  end.     John  xiii.  1, 
Because  it  was  tlie  last  time  He  would  ever  celebrate  it. 
It  was  to  be  the  faretrell  feast  of  His  undying  love. 
Anticipation  of  His  victory  and  glory,  chiefly  moved  His  spirit. 
The  pain  of  separation  soothed  by  the  consolation  of  the  feast. 

NOTES, 


3IEMORANDA. 


MEMORANI?A, 


ilO 


SUGGESTIVE  COMMENTARY 


[chap.  xxn. 


This  confidential,  life-time  fellowship  with  His  disciples,  was  never  to 

return ! 
Humanly  He  clings  to  this  life  in  the  body,  even  with  His  eye  upon  His 

throne. 
The  purely  human  side  of  our  incarnate  Lord's  relation  to  the  Passover. 
With  all  true  Israelites,  He  takes  delight  in  the  statutes  of  God. 
His  obedience  was  a  living  fountain  of  pure,  child-like  joy. 
The  institution  was  for  their  refreshment,  union,  and  edification. 
Desired.     Had  desired  for  the  sake  of  His  disciples. 
He  would  manifest  Himself  to  them  more  openly. 
Even  in  the  act  of  bidding  them  farewell. 
For  His  own  sake,  about  to  enter  His  glory. 
He  longs  for  the  death  that  will  give  life  to  the  world. 
His  love  for  them  made  Him  forgetful  of  Himself. 
This  Passover.     It  was  the  last  Passover  He  was  ever  to  eat. 
"  There  was  no  Passover  like  this  kept  in  Israel."     2  Chron.  xxxv.  18. 
The  Lord,  who,  is  Himself  The  Lamb  !  keeps  it  with  His  disciples. 
Celebrating  for  the  last  time  the  shadowy  rite,  He  glorifies  it  into  its 

fulfilling  reality. 
With  you.     Judas  among  them,  a  grave  in  a  garden. , 
This  saddens  the  last  Passover  before  His  passion. 
He  felt  He  was  their  friend,  as  well  as  their  Kedeemer. 
His  deep  love  for  His  disciples  glowed  as  He  neared  the  cross. 
He  would  derive  comfort  to  carry  Him  cheerfully  through  His  great 

work. 
Martyrs  were  often  girded  for  their  fiery  baptism  by  the  Lord's  Supper. 
A  Christian  father's  last  meal  with  his  family  is  solemn. 
All  the  sweetness  and  sadness  of  social  intercourse  remembered. 
The  transition  point  between  two  divine  economies. 
The  one  closing  for  ever  ;  within  36  hours  He  cried,  "  It  is  finished." 
The  other  to  run  its  majestic  career  while  the  world  lasts. 
Before.     His  enemies  would  leave  Him  no  time,  but  they  were  forced 

to  delay  their  purpose. 
He  notwithstanding  was  ready  for  death. 
His  divine  assurance  contrasts  with  His  enemies'  uncertainty. 
He  the  Sacrifice,  knows  what  His  murderers  do  not. 
He  marked  out  a  definite  day,  they  by  decree  reject  it.     Matt.  xxvi.  v. 
Happy  he  who  can  speak  hopefully  of  his  own  decease. 
He  speaks  of  suffering.     His  disciples  see  there  is  no  chance  in  them. 
I  suffer.     By  this.  He  would  abrogate  the  ceremonial  law. 
Tie  had  suffered  much,  but  nothing  to  what  follows. 


NOTES. 


CHAP.  XXII.] 


ON    ST.    LUKE. 


411 


iiri9vij.ia  eVeflu'/uijcra.  A  Hebraism,  the  Ruporlative,  "  Dying,  thou  shalt  die,'  Gen. 
ii.  17.  "  Seeing,  I  have  seen  the  affliction  of  my  people,"  Ex.  iii.  7.  These  Htbiaisinrt 
appear  to  have  been  preserved  by  the  Sacred  Writers,  to  remind  the  reader  that  He  has 
before  him  the  very  words  used  by  the  speakers  on  the  occasion  described.  Wordsworth. 
"Was  it  not  for  the  sufferings  which  should  redeem  the  world?  Stier.  Most  earncyfly 
have  I  desired.  Major,  Mackniqht.  Gen.  xxxi.  30,  the  same  terra,  "  thou  sore  longed^Jt," 
Brown,  ^ayelv.  The  conspirators  against  .Tesus  tool;  the  liberty  of  eating  the  Pass- 
over before  the  evening  of  the  15th  day.  Pearce.  naOe'iv.  The  only  instance  of  the 
absohite  use  of  the  terra  for  His  sufferings.  Alford.  Our  Lord  had  often  spoken  of 
suffering  "many  things,"  and  suffering  "of  them,"  but  never  used  this  simple  form 
embracing  His  whole  redemption  passion.  Stier. 


16.  For  I  say  unto  you,  I  will  not  any  more  eat  thereof,  until  it  he  fulfilled  in  the 
kingdom  of  God. 

Eat  th.;i'eof.     That  particular  Passover,  not  the  Passover  generally. 

To  this  marriage  supper  of  the  Lamb,  the  parable  refers.  Matt.  xxii.  1-14. 

As  the  head  of  the  family  He  drank  first. 

At  the  Supper  of  the  Lord  following.  He  did  not  eat  or  drink. 

Not  for  Himself  were  His  body  and  blood  offered. 

Until.     The  heavenly  banquet  is  celebrated  amid  the  redeemed  above. 

This  does  not  imply  that  He  was  to  eat  it  af  er  that  time. 

Yet  he  did  eat  and  drink  with  His  disciples  after  His  i-esurrection.     Acts 

X.  41. 
He  never  again  celebrated  the  Lord's  Supper. 
Some  infer  that  He  never  again  tasted  wine. 
Fulfilled.     The  Paschal  lamb  superseded  by  the  anti-type. 
When  Jesus  on  the  cross  cried  "  It  is  finished,"  Christ  our  Passover  was 

sacrificed  for  us.     1  Cor.  v.  7. 
The  Passover  had  its  accomplishment  in  the  Lord's  Supper, 
Completely  fulfilled  in  the  release  of  God's  Israel  from   the  bondage  of 

death  and  sin. 
Kingdom.     The  real  and  eternal  an ti- type,  to  which  Christ  pointed, 

was  the  everlasting  feast  for  His  glorified  Church. 


ovKen,  omitted  by  some  of  the  oldest  authorities.  Alford ;  omitted.  Cod.  Sinai. 
ovTo  for  e^  ai/ToO.  Tischcndorf,  Oosterzee,  Alford,  Cod.  Sinai,  etj?,  Hebraism  for  not 
doing  at  all.  "  Samuel  saw  Saul  no  more  until  his  death,"  1  Sara.  xv.  35.  Macknight, 
And  yet  he  did  see  the  prophet  after  death.     n\.ripu}9jj.     His  sacrifice  merely  a  mighty 


NOTES. 


3IE3lOUANT)A. 


MEMORANDA. 


412 


SUGGESTIVE    COMMENTARY 


[chap.  XXII. 


instance  of  «pJ/"-S(7cri^ce  and  self-denial.  Norton,  Channing,  and  Unitarians  generally. 
The  same  yievf  of  our  Lord's  death  propounded  by  Maurice.  A  fatal  error,  cleaily  con- 
demned, Heb.  ix.  28,  and  in  the  Word  of  God  generally. 

He  here  declares  He  will  celebrate  no  Jewish  Passover  after  the  present,  ew?  otov,  &.c. 
i.e  "  not  till  all  is  fulfilled  which  must  be  fulfilled  in  My  Kingdom  of  grace."  Stnrcke, 
ey  TJ5  ^acriA.  rov  &eov.  The  Lord  is  aUudiiig  to  the  eternal  festival  of  His  glorified 
Church  in  His  Kinj^'dora,  to  the  bright  image  of  the  eternal  Supper,  a  foreta'^te  of  which 
He  was  about  to  institute  in  the  communion  of  the  N.T.  Lange.  "In  the  Kingdom  oj 
God." — iv  irapoucrio  jiov.  Oosterzee, 


17.  And  he  took  the  cup,  and  gave  thanks,  and  said,  Take  this,  and  divide  it  among 
yourselves : 

The  cup.     Of  the  Passover,  not  of  the  Lord's  Supper. 

Jews  used  to  drink  a  cup  of  -wine  and  water  before  the  supper. 

It  was  called  the  "  Ciq)  of  the  Old  Testament "  by  the  Kabbis. 

Gave  thanks.     For  the  preservation  of  the  first-born,  and  deliverance 

from  Egypt. 
♦'  When  thou  hast  eaten,  thou  shalt  bless  the  Lord  thy  God."     Deut.  viii 

10-13. 
"Every  creature  of  God  is  good,  and  is  to  be  received  with  thanksgiving." 

1  Tim.  iv.  4. 
Take  this.     Contrast  this  supper  with  that  in   the  night  of  fear,  in 

Egypt. 
Divide  it.     All  the  company  pledge  the  master  of  the  feast  in  this  cup. 
This  is  the  abrogation  of  an  old  rite,  now  fulfilled. 
Yerse  19  refers  to  the  institution  of  a  neiv  rite. 
Yourselves.     Implying  that  the  Lord  did  not  Himself  paiiake. 
The  drinking  the  Paschal    cup,  was    not    binding  as   the   eating    tht 

lamb. 
This  is  no  rule  for  the  administration  in  after  times. 


noT-qpLov,  for  the  wine  in  it, — used  thus  by  classics.  Virg.  Identical  with  the  onp, 
verse  20.  Robinson,  Stier,  Al/ord.  €ux"P'0'iT7<ros.  Anciently  the  ma^er  began  the  feast 
■with  a  blessing.  Dividing  the  lamb,  he  washed  his  hands.  All  having  tasted  it,  the 
youngest  asked  the  cause  (Ex.  xii.  26),  then  followed  the  declaration  (alluded  to  1  Cor.  xi, 
26).  Another  cup,  another  washing  followed.  After  the  Passover,  a  third,  the  sacra- 
mental cup,  with  a  piece  of  bread  for  each.  After  some  pious  discourse,  a  lourth  cup 
Wtt3  followed  by  a  song  of  praise.  Lewes'  Heb.  Ant.,  Doddridge.  No  evidencs  whatever  of 
onr  Savioiu's  following  this  custom.  Ojsterzee.     Our  Saviour  ate  it  standing,  Vj^l,  xii.  11. 


:&^02ES. 


CHAP.    XXII.J 


ON    ST.   LUKE. 


413  !         MEMORANDA. 


Calvin.    The  strife,  verse  24,  took  place  previous  to  the  Lord's  Supper.  OoHerzee. 

Sia^eptVare  This  implies  our  Lord  did  not  drink  of  this  cup.  De  Wette,  Oosterzee, 
Lar.ge,  OUhauscn,  Meyer.  If  He  desired  to  eat  the  Passover,  He  would  also  drink  of  the 
cup.  Al/ord,  Broun.  Words  of  Luke  do  not  exclude  His  shaiing  the  cup  (verse  15). 
Andrews.    Komish  clerical  self-communion  not  hinted  at.  OUliauien, 


18.  For  I  say  unto  you,  I  will  not  drink  of  the  fruit  of  the  vine,  until  the  kingdom  of 
God  shall  come. 

Fruit  of  the  vine.     Called  blood  of  the  grape.     Gen.  xlix.  11 ;   Dcut. 

xxxii.  14. 
Kingdom.     Lord's  Supper  commemorated  a  more  glorious  redemption 

than  the  Passover. 
Christ  dying  the  next  day,  opened  the  door  of  the  kingdom. 
Pleased,  He  leaves  all  legal  feasts  for  spiritual  sacraments. 


yap,  i.e.  Do  not  wait  till  I  drink  any  more  here.  Bengel.  nuo.  Cod.  Sinai.,  adds  aTrb 
Tcv  fvv.  7ei'K^VoTos  tt]s  afiTre'Aov.— a  periphrasis  for  gtco?.  In  order  of  time,  here 
follows  the  washing  of  the  disciples  feet,  John  xiii.  1-20.  Stier. 

Careful  comparison  of  the  Gospel  narratives  shows  the  following  sequence  of  events. 
Commencement  of  the  repast,  almost  simultaneously,  or  before  the  strife  for  precedence, 
Luke  xxii.  15-18,  24-27;  John  jciii.  1-17.  Further  sayings  of  the  Lord,  John  xiii. 
18-20;  Luke  xxii.  28-30.  Discovery  of  the  traitor.  Matt.  xxvi.  21-25;  Mark  xiv.  18-21 ; 
Luke  xxii.  21-28 ;  John  xiii.  21-30.  After  his  departure,  tho  institution  of  the  Lord's 
Supper.  Oosterzee, 


19.  V  And  he  took  bread,  and  gave  thanks,  and  brake  it,  and  gave  unto  them,  saying. 
This  is  my  body  which  is  given  for  you  :    this  do  in  remembrance  of  me. 

Luke  now  proceeds  to  narrate  the  institution  of  the  Lord's  Supper. 

He  evidently  makes  the  Supper,  and  not  the  Passover,  the  chief  object  in 

His  account. 
Took  bread.     Took  in  a  marked  and  solemn  manner. 
Before  the  third  cup,  which  was  consequently  consecrated  as  the  cup  of 

the  N.  T. 
The  Lord  took  r.p  one  of  the  remaining  Passover  cakes,  and  pronounced 

the  words  of  institution. 


NOTES. 


^ 


MEMORANDA. 


414 


SUaGESTIVE  COMMENTARY 


[chap.  xxn. 


Mpn  Tin<=  bo<iny,  as  well  as  spiritual  wants  to  be  supplied. 

He  elevates  the  bread  into  a  sacramental  symbol  of  His  sacrifice. 

It  proves  no  repetition  to  be  made  of  the  propitiatory  offering. 

This  new  solemnity  is  to  be  perpetual  xxnder  the  New  Dispensation. 

The  simplicity  here,  contrasts  with  the  mystery  and  pom/,  thrown  around 

it  by  Eomish,  and  other  ecclesiastical  systems. 
We  have  four  distant  accounts,  Matt.,  Mark,  Luke  and  Paul.  1  Cor.  xi.  -3. 
Arguments,  promises,  doctrines  are  addressed  to  rational  nature. 
Visible  emblems  and  signs,  deeper  impressions  on  memory. 
The  eye  and  ear,  taste  and  touch  are  appealed  to. 
The  first  covenant  had  the  tree  oj  life  as  a  sacramental  symbol  or  seal. 
Covenant  with  Noah  had  "  the  bow  in  the  clouds."     Gen.  ix.  13 
Covenant  of  Abraham  had  the  seal  of  circumcision.     Eom.  iv.  11. 
Water,  bread,  and  wine,  seals  of  N.T.  covenant. 
Lands  are  conveyed  and  contracts  ratified  by  seals. 
•Bargains  struck  by  shaking  hands,  and  friendship  shown  by  a  /:iss. 
Observe  the  circumstances  of  the  Lord's  Supper. 
1.  The  place,  a  guest-chamber.     2.  The  time,  after  the  Passover  supper. 

3.  The  persons  present,  the  twelve  disciples. 

4.  The  posture,  that  used  at  a  feast,  reclining. 

5.  The  signs  or  elements,  bread  and  wine. 

Bread  behig  the  common  food  of  man,  and  Christ  the  Bread  of  Life. 

Wine  pressed  from  the  grape,  an  emblem  of  His  blood. 

Gave  thanks.     Blessed  it.     Mark.     Higher  food  couched  under  it. 

Not  for  the  old  creation's  gifts,  but  for  the  new. 

This  thanksgiving  the  germ  of  a  Divine  blessing  upon  all  communions. 

It  transcends  the  first  benediction  of  the  Creator.     Gen.  i.  28. 

The  strength  of  love  established  this  feast  despite  the  murmurs  of  hell. 

In  this  quiet  circle  He  establishes  an  instiintion  oiworM -wide  interest. 

He  erects  a  monument,  outshining  and  outlasting  all  those  of  earth. 

Brake  it.     It  shadows  forth  the  wounding  and  piercing  of  Christ's  body 

His  act  predicted  His  death,  and  willingness  to  die. 

Among  orientals  it  typifies  also  communion  of  friends  as  sharers.     Isa. 

Iviii.  7.  ^^.  , 

Gave  it.     The  breaking  expresses  His  giving  Himself  for  His  people. 
Givin<T  shews  His  hestounng  on  them  the  benefits  of  His  gift. 
;    From^our  Lord's  position  at  the  table,  He  gave  it  with  His  own  hand, 
t  and  the  nearest  disciples  handed  it  to  others. 

This  is  my  body.     Simple  words,  common  to  all  four  accounts. 
Yet  mado  the  subject  of  a  most  bitter  controversy,  that  has  rent  the 
Church  for  ages. 


NOTES. 


CHAP.    XXII.] 


OX   ST.    I.UKE. 


415 


Rome  tencl.es.  Hip  bread  is  tranxubsfantiated  into  the  hodii,  hlood,  soul,  and 

d'lvinihj  of  Jesus  Christ ! 
In  tlie  secret  silence  of  the  little  circle  of  Ills  disciples,  the  Redeemer 

established  an  humble  rite,  to  bind  all  the  myriads  of  the  redeemed  to 

the  end  of  time. 
He  regally  appoints  by  will  a  gracious  mystery. 
A  standing  miracle  of  His  love,  indicating  a  union  between  Him  and  His 

Church. 
His  heart's  blood  and  Himself  are  given  through  faith  to  believers. 
He  renevi'ed  the  offence  of  the  incomprehensible  word.     John  vi.  54. 
This  is  opposed  to  the  old  shadows :  instead  of  the  lamb,  He  says,  I  am 

yoDR  Paschal  Lamb  ! 
Bread.     The  noblest  gifts  of  nature,  consecrated  as  symbols  of  grace. 
Communion.     1.  Of  the  Lord  with  His  people.     2.  Of  believers  with 

each  other.     3.  Of  believers  with  heaven. 
Zt»'(/"s  <S'm^>/w?- manifests,  1.  The  Prophetic.     2.  Priestly.     3.  Kingly  char 

acter  of  Christ. 
The  institution  meaningless,  if  there  is  no  atonement  for  sin. 
Given  for  you.     "Broken  for  you."     1  Cor.  xi.  24. 
"  God  so  loved  the  world,  that  He  gave  His  only  begotten  Son."     John 

iii.  16. 
"  Christ  hath  also  loved  us,  and  given  Himself  for  us."     Eph.  v.  2. 
The  hour  of  betrayal,  and  anguish  of  death  impending. 
The  sacrifice  of  Christ  was  strictly  vicarious.     Isa.  liii.  5.     That  which  is 

devoted  unto  death. 
It  had  been  given  from  the  foundation  of  the  world  to  the  end  of  time. 
His  whole  life  on  earth  was  givinrj  and  brenking,  finished  bj'  His  death. 
What  they  a^,  was,  l)y  fiith,  the  body  and  blood  of  Clu'ist. 
ile  communicated  unto  them  His  living  breath.  His  divine  influence. 
This  do.     This  form  is  only  given  by  Luke  and  Paul.     1  Cor.  xi.  24. 
This  great  injunction  was  laid  upon  believers,  in  His  humiliation. 
Tlie  request  of  d.  friend,  not  a  command  for  servant.^. 
Wha*  persons  should  in  future  dispense  these  symbols  ? 
With  what  words,  prayers  and  rites  should  the  elements  be  consecrated  ? 
In  what  posture,  at  what  time,  whether  by  individuals,  or  in  a  body  ? 
Wliat  relations  this  eating  and  drinking  should  sustain  to  other  meals  ?  or 

M-hethcr  females  should  ever  share  at  all  ? 
On  these  points  He  is  silent;  leaving  it  to  His  people  to  infer  His  will 

from  the  spirit  and  form  of  the  institution,  and  from  the  nature  of 

His  religion. 
In  remembrance  of  me.     A  simple,  sublime,  memorial  of  Clirist. 


NOTES. 


3IE3IORAKDA. 


MEMORANDA. 


416 


SUGGESTIVE   COMMENTARY 


[chap. 


1  Cor.  xL 


Memory,  strictly,  refers  to  the  "past,  here  to  the  future. 
This  sim-ple  meal  has  outlived  all  medals  and  monuments. 
Some  commemorated  the  going  out  of  Egypt,  not  His  death. 

29. 
The  disciples  themselves  had  not  at  first  a  perfect  view  of  it. 
The  blessing  does  not  depend  on  our  •perfectly  understanding  it. 
This  is  not  a  sacrifice,  but  commemorates  the  Great  Sacrifice. 
Many  come  empty  oi  faith,  and  empty  they  go  from  it. 
The  blessing  depends,  not  upon  our  weak  faith,  but  upon  His  mighty 

presence. 
"By  one  offering  He  hath  perfected  for  ever  them  that  are  sanctified." 

Heb.  X.  U. 
Romanists  nullify  this  sacrament  by  the  idolatry  of  the  mass. 
They  directly  violate  His  command  by  withholding  the  cup. 
They  hold  the  fatal  error,  that  the  mere  partaking  confers  grace. 
Lutherans  teach,  Christ's  real  body  is  present,  and  partaken  of  with  the 

bread. 
We  are  far  too  prone  to  dispute  where  we  ought  to  adore. 


evx«P'<^T^<ra9,  evA.oy^<ra«.  —  Matt,  and  Mark.  In  regard  to  ordinary  occadona  of 
eating  and  drinking,  evKoye'iv  corresponds  to  asking  a  bless;;:Lg,  or  grace  before  meat ; 
evxapia-T^lv  to  returning  thanks,  or  grace  after  meat.  W.  d:  IT.  There  is  no  word  in  the 
Greek  corresponding  to  the  word  "«'  as  rendered  in  Matt,  and  Luke.  N.T.  has  no  trace 
of  the  consecration  of  dead  things.  Schultze.  A  certain  power  of  blessing  was  derived 
by  the  sacramental  elements  from  this  thanksgiving.  Stier.  Not  for  the  bread  or  wine, 
biit  for  the  person.  Meyer.  Called  Eucharist  by  Justin  Martyr  and 'all  the  Fathers. 
Gregory,  misnamed  the  Great,  changed  the  "thank,"  into  a  " «i»i "-offering,  A.D.  595. 
Protestants  hinting  a  propitiation  being  in  this  sacrament  have  passed  the  Kubicon. 
Lange. 

(Kkatre.  Lutherans  hold  it  indifferent  whether  the  bread  is  broken  before,  or  during 
the  administration  ;  whether  by  the  minister,  or  any  other  person.  Confessio  Marchica, 
Art.  13,  makes  the  breaking  as  binding  as  the  benediction. 

«8iSou.— Matt.  xxvi.  26.  The  administrator  here  represents  Christ,  in  breaking, 
blessing,  and  distributing.  In  another,  he  is  one  of  the  disciples,  examining  himself, 
confessing,  partaking.  Alford.    Questioned.  Olshausen. 

co-Ti  TO  (TMfia  fiou.  The  Hebrew,  Chaldaic,  and  Aramaic  have  no  synonyrae  for 
signifiiing.  The  seven  kine  are,  or  signify,  seven  years,  Gen.  xli.  26.  The  ten  horas  ere 
ten  kings,  Dan.  vii.  24.  The  seven  stars  are,  or  si(/nify  the  angels  o!  the  seven  churches, 
Eev.  i.  20.  That  Kock  was,  or  represents  Christ,  1  Cor.  x.  4.  i<TTiv.  This  much 
contested  word  is  not  in  the  Aramaic,  the  language  used  by  our  Saviour.  Alexander, 
Brown.  Our  Lord  never  used  it.  Oosterzee..  Quakers  make  the  body  to  be  the  heavenly 
$eed  of  the  nature  of  Christ,  and  the  Lord's  Supper  a  mere  act  of  friendship,  to  stir  np 


NOTES. 


CHAP.  XXJI.] 


ON    ST.    LUKE. 


417 


their  minds  to  follow  Christ  diligently.  They  charge  the  tying  of  this  Supper  of  the 
LorJ,  to  that  ceremony  used  by  Christ  before  His  death,  the  resalt  of  want  of  a  true 
spiritual  understanding,  on  the  part  of  the  Church  of  Christ.  Barclatfs  Apoloiiy,  Prop. 
18.  Figura  corporis  met.  TerlulUan.  The  heavenly  part  of  His  nature,  sentient  in  the 
nerves  and  fibres  of  His  former  body.  Bicliter.  Our  Lord's  body  is  ubiquitous.  Luther. 
An  unscriptural  representation.  Hahn.  The  doctrine  of  the  corporal  body  in  the  Supper 
was  decently  and  honorably  buried  with  the  person  of  Luther.  Ebrard.  A  medium  be- 
tween Luther  and  Calvin.  Stier.  Christus  adest  propter  hominem,  non  propter  panem. 
Melancthon.  I  am  not  ashamed  to  confess  that  the  mystery  is  rather  to  be  experienced, 
than  understood.  Calvin. 

TovTo.  Carlstadt  by  this  word  nullified  the  sacrament,  afiirming  that  Christ  j)OJ«i^ci 
with  His  finger  to  His  body,  touto,  refers  to  the  bread.  Bengel,  Ucnijstenberg.  "Symbol 
of  My  body."  Meyer;  mystical  body.  Oecolampadius,  Wi  we.  Romanist,  Idealism; 
Calvinists,  Dualism;  Lutherans,  Realism.  Olshausen.  Disciples  only  enjoyed  the  sacra- 
ment of  the  old  covenant.  Kuinocl.  A  sharing  in  Christ's  bloody  sweat.  Ziiizendorf, 
A  commemoration  of  Chi-ist's  death.  Zuinglius.  He  dispensed  His  glorified  bodily 
nature.  Olshausen.  A  ."sacrificial  repast.  Scheibel.  The  Lord  did  not  Himself  partake. 
Ohhausfu.  Our  Lord  merely  dispensed  forgiveness  of  sins.  Lindner.  An  emblem  of  His 
flesh  and  blood,  spiritualln  received.  Alexander,  and  all  evangelical  Christians.  Bread 
and  wine  emblems  of  Christ's  divine  and  human  nature.  Theodoret.  They  make  but  one 
Person,  these  but  one  sacrament.  Until  some  expressions  of  the  Fathers  became 
petrified  into  a  dogma,  no  one  had  an  idea  of  their  conveying  but  one  truth.  He  calla 
the  bread  His  body,  just  as  He  calls  Himself  a  door,  a  vine,  a  root,  a  star,  John  x.  9;  xv. 
1 ;  Rev.  xxii.  16. 

TOVTO  iroieiTe.  Luke's  intiriacy  with  Paul  may  account  for  the  similarity  of  their 
forms  in  the  Eucharist.  ^Z/ord.  These  words  revealed  to  Paul.  Stier.  The  Romanists 
hold  that  these  words  consecrated  the  apostles  and  their  successors,  priests  in  adminis- 
tering the  sacrament.  They  therefore  include  ihe  Sacrament  of  "  Orders"  in  the  Sacra- 
ment of  the  Mass.  A  compensating  equivalent  for  His  bodily  absence,  1  Cor.  xi.  26. 
Sengel. 


20.  Likewise  also  the  eup  after  supper,  saying,  This  cup  is  the  new  testament  in  my 
blood,  which  is  shed  for  you. 

Likewise.     Infers  a  similar  thanksgiving,  blessing  and  giving. 
Cup.     In  Palestine  the  red  wine,  the  main  growth,  a  symbol  of  blood. 
Wisdom  furnishing  her  table,  "  Come  drink  of  the  wine,"  &c.     Prov.  ix. 

2-5. 
In  jjaradise,  man's  food  was  entirely  of  fruit,  or  vegetables. 
Thus  this  bloodless  festival,  was  reiustituted  for  man's  food. 
After  supper.      Not  the  Lord's    Supper,  but  the   preceding  Pascha] 

supper. 
New  testament.     Gr.  settlement  in  a  last  will.    New  covenant. 


MEMORANDA. 


NOTES. 


3IE3IORANDA, 


418 


SUGGESTI"\'E    COMMENTARY 


[chap.  xxn. 


Mosaic  covenant  at  Sinai,  was  ratified  with  blood. 

It  pre-figured  the  blood  of  Christ,  as  the  seal  of  the  new  covenant. 

Believers  inherit  the  blessings,  solely  in  virtue  of  Clirisfs  death. 

"  If  the  com  die,  it  biiugeth  forth  much  fruit."     John  xii.  24. 

The  blood  of  the  lamb  was  sprinkled  on  the  door  posts.     Ex.  xii.  22. 

Blood  was  throughout  the  O.  T.,  the  covenant  sign  oi  forgiveness. 

"  Without  shedding  of  blood  there  was  no  remission."     Heb.  ix.  22. 

The  Sacrament  a  refreshing  and  confirming  assurance  of  forgiveness. 

This  simple,  sublime,  ordinance  has  been  my^^tified  by  man's  inventions. 

The  bitterest  controversies,  spring  from  spiritual  pride,  around  the  Table 

of  the  Lord. 
My  blood.      Jews   from  infancy  were  tanght  to  abhor  tasting  blood. 

Lev.  iii.  17. 
In  ancient  covenant  sacrifices,  the  blood  was  caught  in  a  vessel. 
Among  Barbarians,  the  parties  drank  the  blood  of  the  victim. 
Among  Greeks,  wine  (of  the  color  of  blood)  was  substituted. 
The  old  covenant  was  not  instituted  "  without  blood."     Heb.  ix.  18. 
Jesus  is  called  the  "  Mediator  of  the  new  covenant."     Heb.  xii.  24. 
His    blood,    "  the   blood    of  the  everlasting  covenant."     Heb.  xiiL  20. 

Zech.  ix.  11. 
"  My  blood  which  is  shed  for  the  remission  of  sins."     Matt.  xxvi.  28. 
Lord's  Supper  commemorates  a  divine  sacrifice, 
A  sacrifice  was  one  way  of  covenanting  with  God. 
Shed  for  you.     For  those  who  believe  in  Me  as  Eedeemer. 
Thus  the  blood  of  Jesus  cries  out  against  all  unbelief. 
Fearful  is  that  j^rotest  and  exclusion,  pronounced  against  all  unbelievers. 
The  viany  saved  by  this  blood,  are  represented  by  every  little  communion. 
Not  only  expiation  in  general,  but  vicarious,  "  life  for  life."  Lev.  xvii.  11. 
Our  Lord  Himself,  advanced  against  the  cherub's  sword. 
It  will  pierce  every  heart,  that  tries  to  enter,  without  Him. 
Drink  ye  all.     Matt.  xxvi.  27.     Only  gave  the  bread,  but  all  drink. 
He  intends  a  prophetic  warning  against  Satan's  cunning. 
Kome  masks  her  denial  of  the  cup  by  interpolation. 
"Without  shedding  of  blood  there  is  no  remission."     Heb.  ix.  22. 
Remembrance.     No  one  willing  to  be  forgotten  by  those  he  lovea. 
Weak  faith  has  ever  been  deepened  by  this  feast. 
Languishing  affections  have  been  kindled  afresh. 

Lord's  Supper.       1.   Love's   feast.      2.   Love's   institution.      3.   Love's 
remembrance.       4.   Love's   celebration.      5.    Love's   blessing.      6. 
Love's  atonement. 
1.  A  true  feast  for  spiritual  life.    2.  Sacrsd  feastj  no  carnal  joys. 

JSOTES. 


CHAP.  XXII.] 


ON    ST.    LUKE. 


419 


3.  Covenant   feast,  sealing   redemption.      4.   Love   feast,    uniting  the 

redeemed.     5.  Typical  feast  of  the  eternal  festival  in  Leaven. 
Heaven,  an  etei'nal  feast  of  love  and  friendship. 
The  ends.     1.  A  memorial  of  Christ's  incarnation.  ^ 

2.  A  standing  evidence  of  the  truth  of  Cliristianity. 

3.  It  enables  one  to  profess  opeulj'his  faith  iu  Christ's  sacrifice. 

4.  It  ijromotes  fellowship  among  the  saints. 

5.  Covenanting  with  God  is  the  celebrating  it  by  saiuts. 

6.  It  tends  to  cherish  the  grace  of  divine  life. 

7.  A  type  of  the  living  eternal  iinion  between  Christ  and  the  believer. 

John  XV.  5. 
The  names  of  the  ordinance.     1.  A  sacrament  or  oath. 
Tiiis  was  taken  by  the  Roman  soldiers  when  they  enlisted. 
They  vowed  to  be  faithful  unto  death  to  their  leader  and  banner. 
Communicants  thus  enlist  under  "the  Captain  of  their  salvation.''  Heb. 

ii.  10. 
"  To  endure  hardness  as  good  soldiers  of  Jesus  Christ."     2  Tim.  ii.  3. 
"  To  fight  the  good  fight  of  faith."     1  Tim.  vi.  12. 
"  To  be  faithful  unto  death,  that  ihey  may  receive  the  crown  of  life." 

Eev.  ii.  10. 

2.  Eucharist.     It  wa.s  early  used  by  Christians,  the  ordinance  of  thanks- 

,llVli,J. 

3.  The  Lord's  Sujjpcr.   1  Cor.  xi.  20.      "  As  oft  as  ye  eat."     1  Cor.  xi.  26. 
Altliough  a  literal  feast,  it  was  first  observed  in  the  evening. 

4.  The  Lord's  Table.     1  Cor.  x.  21 ;  whose  social  head  is  Christ. 

5.  The  breaking  of  bread.  Acts  ii.  42  ;  xx.  7.  Implies  all  sharing  the  feast. 
"  Upon  the  first  day  of  the  week,  the  disciples  came  together  at  Troas  to 

break  bread."     Acts  xx.  7- 

6.  The  communion.     1  Cor.  x.  16.     Implies  a  spiritual  fellowshii^, 

■'  Had  sung  an  hymn."     Mark  xiv.  26.     Our  Saviour  doubtless  joi?!ed. 
Jews  sung  Psalms  cxiii.  and  cxiv.     Heathen  seldom  sing  in  worship. 


TO  rroTTipicv.  IiTentical  with  the  third  oiid  foiirth  Passover  cup.  Li;ilitfoot,  Eobinson, 
Lange ;  with  tlie  fourth  cup.  Mctf«r,  Broiort.  Matt,  and  Mark  place  the  Lord's  Supper 
before  speaking  of  Judas'  treason  ;  Luks,  after.  Time  uncertain.  Alford.  During  the 
first  seven  centuries,  the  wine  was  mixed  with  water.  Modern  Jcwk,  in  observing  the 
Passover,  place  raisins  in  water,  and  express  the  juice.  Nestorians  of  India  and  Syria 
adopt  the  same  method.  Phrygian  Christians,  called  Artotyrites  used  bread  and  cheest. 
The  Greek  Church,  leavened  bread  ;  Rovianisti,  unleavened.  1  Cor.  ".  8,  '•  unleavened." 
Tl:o  variations  of  Evangelists  and  Paul ;  the  Lord  probably  repeated  the  word  of  distribu- 


TVOTES. 


MEMOIIANDA. 

— - 

— 

•* 

— 

- 

j 

-■- 

MEMORANDA. 


420 


SUGGESTIVE    COMMENTARY 


[chap.  XXII. 


tion  several  times.  Michter,  Kruvimacher.  Turned  to  the  right  hand  and  to  th^  left. 
P/eiininger.  1  Cor.  xi.  24. — An  authentic  declaration  of  the  risen  Lord,  as  to  the 
meaning  of  the  Sacrament.  Gerlach,  Olshausen,  Stier,  Sanguinis  virtus  figura.  Tcr- 
tullian40  The  corn  is  as  it  were  the  flesh  of  the  earth,  the  wine  its  blood.  Auflustine. 
The  mysterium  Jidei  inserted  by  Rome,  in  the  Mass,  is  confessed  by  learned  Catholics  to 
owe  its  origin  to  a  tradition  of  Peter.  As  Baptism  (compared  to  the  birth)  can  only 
occur  once,  thus  the  Communion  (compared  to  eating  food)  is  ofte7i  solemnized. 

Kaii'T)  SiaGrjKri.  "  Testament,"  rather  than  Covenant.  Bengel,  Stier.  The  funda- 
mental idea  of  the  Saviour  in  the  text,  Ex.  xxiv.  8.,  the  proper  classical  sense  of  the 
Greek;  Couenanf,  a  secondary  sense.  Brown.  SjTnbol  lies  in  the  color,  red.  Trctsicin; 
in  its  being  poured  out.  Meyer.  This  Supper  a  mere  memorial  banquet,  in  honor  of  a 
heroic  sufferer  for  virtue.  Channing,  Norton,  and  Unitarians  generally. 


21.  H.  But,  behold,  the  hand  of  him  that  betrayeth  me  is  with  me  on  the  table. 

Troubled  in  spirit.      John  xiii.  21.     His  human  sorrow  was  intense. 

Now  the  sin  of  man  confronts  Him  in  its  direst  form. 

Judas  breaks  in  on  the  narrow  circle  of  the  beloved  ones. 

Frenzy,  hypocrisy,  mahce  and  ingratitude,  condensed  in   this  unhappy 

traitor,  "  son  of  perdition."     John  xvii.  12. 
He  defiles  the  apostolic  foundation  of  His  future  Church, 
Behold.     The  Lord  cannot  restrain  the  soitow  of  His  soul. 
"  I  give  My  body,  I  pour  out  My  blood  for  you." 
"  Yet  behold  the  wicked  one  follows  Me,  and  troubles  Me." 
"  This  daring  sinner  presumes  to  be  with  Me,  even  until  now." 
^'Behold.'  I  suffer  it." 

Hand.     Which  yesterday  received  the  reward  of  treachery. 
No  discipline  now  can  prevent  this  mixing  of  the  wheat  and  tares. 
Jesus  tolerated  Judas.     The  servant  should  not  be  more  exclusive  than 

his  Master. 
Discipline  nevertheless  is  strictly  and  permanently  binding. 
God  tolerated  a  murderer,  Cain.     Christ  a  traitor,  Judas. 
But  no  well  regulated  state  can,  no  well  regulated  Church  icill  tolerate 

such  guilt. 
1  Cor.  V.  11,  has  no  reference  it  is  believed  to  the  Lord's  Supper. 
The  unrenewed  eat  the  bread  but  receive  not  the  body  of  Christ. 
They  pollute  the  ordinance  only  to  themselves. 
OmnlsL-ience  for  three  years,  read  the  heart  of  the  deceiver. 
The  discovery  of  the  traitor  begin  the   separation  between  light  and 

darkness,  a  prophecy  of  the  judgment  day. 


NOTES. 


(;hap.  XXII.] 


ON    ST.    LUKE. 


421 


Jesus  and  Judas.  1.  Spotless  purity,  and  enormous  guilt.  2. 
Infallible  knowledge,  and  deep  delusion.  3.  Unshaken  tran<iaillity, 
and  tormenting  restlessness.     4.  Boundless  love,  and  burning  bate. 

Betrayeth.  "In  the  night  in  which  the  Loi-d  was  betrayed."  1  Cor. 
xl.  23. 

The  xcurnhtg  figure  of  Judas,  stands  at  every  sacramental  hoard. 

The  heart  hardened  grows  harder,  even  under  the  sun  of  Love  Divino. 

If  the  Divine  Master,  so  the  servant  may  be  often  betrayed. 

With  me.     Not  with  you.     Thus  He  separates  them. 

On  the  table.     Proving  that  Judas  was  actually  at  the  Lord's  Supper. 

The  lesson  taught  may  well  intermingle  its  bitterness  with  every  com- 
munion table. 

The  first  influence  of  this  word  on  him,  is  veiled  in  mystery. 

His  daring  hji^ocrisy,  serving  with  the  rest,  honored  with  the  purse  1 

That  hand  wrung  the  Lord's  heart,  and  therefore  He  thus  spake. 


it  x^'P.  The  allupion  inserted  in  the  wrong  place.  Meyer.  This  cuts  the  knot.  A 
preliminary  notice  had  been  given  him,  Matt.  xxvi.  21.  Stier.  "  Wilt  thou  extend  thy 
hand  stained  with  blood  ?"  Ambrose  to  Emperor  Theodosius,  as  he  repelled  him  from 
the  communion.  Did  Judas  commune?  Yes.  Ci/prian,  Origen,  both  Cyrils,  Jerome, 
Augustine,  Chnjsostom,  Theodoret,  Bcllarmine,  Baronius ;  probably.  Calvin,  Bacer, 
Beza,  Bengel,  Stier,  Lampe,  Alford,  Lightfoot,  Macknight,  Aquinas,  Andrews.  He  did 
NOT.  OoUerzee,  Neander,  Olshanscn,  Lange,  Doddridge,  Meyer,  Fischendorf,  Bobin.ion, 
Lichienstein,  Ebrard,  Wieseler,  Ellicott.  Anciently  it  was  customary  for  all  preseat, 
adults,  women,  and  children  to  partake.  BuxtorJ. 


22.  And  truly  the  Son  of  man  goeth,  as  it  was  determined  :    hut  woe  unto  that  man  by 
whom  he  is  helrayed  .' 

Son  of  man.     Messiah  still  before  you,  in  the  form  of  a  servant. 

He  is  nearing  the  end  of  His  long  humiliation. 

He  here  shewed,      1.   Knowledge  infallible.     2.  Grief  without  weakness. 

3.  Love  without  envy.     4.  Wrath  without  passion. 
Goeth,  or  is  about  to  die.     It  includes  voluntary  submission. 
He  goeth  His  appointed,  sure  and  blessed  way. 
Determined.      Gr.  accuratfly  defined,   betrayal  and  eating  bread  with 

Clirist  foretold  in  Psalm  xli  9. 
The  divine  decree  did  not  destroy  the  responsibility  of  Judas. 


^OTES. 


MEMORANDA. 


3IE3IOItAN  DA. 


422 


SUGGESTIVE  COMMENTARY 


[chap.  XXII. 


The  divine  prediction  did  in  no  way  extenuate  his  crime. 

"Determinate  counsel  a,nd  foreknowledfje,"  yet,  " with  joicfccd  hands." 

Acts  ii.  23- 
From  this  it  is  clear,  luat  all  evil  is  of  man,  and  all  good  is  of  God. 
'•  He  maketh  the  wrath  of  man  to  praise  Him."     Psa.  Ixxvi.  10. 
Christ's  death  furnishes  a  shocking  display  of  human  depravity. 
It  also  furnishes  a  glorious  exhibition  of  the  divine  perfections. 
To  charge  our  sins  on  God's  decrees,  is  blasphemy.     Jer.  vii.  9  ;  Jas  i.  IS. 
"  This  lays  me  under  no  constraint,  I  yield  myself  tothecoimsel  of  God." 
His  holy  resolution  abides,  above  the  purpose  of  .Judas. 
He  knows  that  this  like  all  evil,  will  be  turned  into  good. 
This  terrific  apostacy  will  serve  the  purpose  of  eternal  love. 
He  abides  in  firm  faith  in  the  purpose  of  God,  "  It  is  zrrifteJi."     Matt. 

xxvi.  24. 
Woe.     Wrath  and  pity  are  here  combined. 
It  is  not  the  feeling  of  anger,  but  compassionate  sorrow. 
One  perfectly  conscious  of  the  mysteries  of  eterni  :y. 
Not  the  temporary  anguish  of  Job  and  Jeremiah  cursing  their  birth-day. 
He   sees  no  ray   glimmering   across   the    darkness   of   Judas'    eternal 

condemnation. 
So  absorbed  in  Judas'  guilt,  He  seems  for  a  moment  to  forget  His    own 

sorrows. 
"  However  patiently  I  suffer,  or  little  God  hinders,  is  certainly  foreseen." 
"  Yet  fearful  is  the  eternal  woe  that  falls  upon  My  betrayer." 
No  cold  and  rigorous  judgment  of  a  condemned  enemy. 
But  a  most  afflicting  lamentation  of  boundless  love. 
This  man  is  a  sorrow  to  Jesus,  back  to  his  very  birth. 
The  last  cry  of  a  love,  which  goes  in  sympathy  with  a  lost  one,  to  tho 

extremest  limits  of  mercy,  where  he  must  be  abandoned  for  ever ! 
He  is  a  type  of  many  found  in  external  discipleship  of  Jesus. 
The  only  one  who  received  his  sentence  in  person  before  the  last  day. 
His  disciples  might  stiunble  at  the  eternal  condemnation  of  the  lost. 
But   are  here  strengthened  by  this  lamentation  poured  out  by  the  Sou 

of  God. 
He  endures,  condemns,  bewails,  but  shews  not  wrath.     Hos.  xi.  8. 
Judas'  "  high  calling"  alone  gave  him  a  position  to  betray  the  Lord. 
An  ambition  to  become  great,  ruined  this  apostle. 
lu  a  few  hom-s  the  silver  lost  all  its  magical  glitter. 
In  the  flash  of  conscience  the  gold   became  dim,    and  most  fine  goKl 

changed. 
Scorn  of  a  world,  cold  and  revengeful,  cruf^hed  his  heart. 


XOT£:S. 


CHAP.  XXII.] 


ON    ST.    LUKE. 


423 


The  dread  of  Christ's  words  realized,  made  him  despair. 

He  sought  a  doubtful  refuge,  in  a  suicide's  grave. 

That  man.     He  points  once  more  to  the  general  sin  of  mankind. 

Inexpressible  condescension  to  allow,  that  He  belongs  to  the  same  race 

with  Judas. 
Jesus  has  no  other  name  for  that  alien,  than  the  one,  "  that  man." 
This  solitary  woe  denounced,  1.  Upon  only  one  head.     2.  In  profound 

patience.     3.  Sublime  tranquillity,  and  4,  keen  grief. 
Has  a  far  heavier  weight,  than  the  sevenfold  woes  denounced  upon  the 

Pharisees. 
"  It  had  been  good  for  that  man  if  he  had  not  been  born."  Matt.  >:xvi.  24. 
An  inscription  placed  over  the  grave  of  this  disciple  by  tlie  Lord  Himself, 

the  most  fearful  utterance  in  the  Bible. 
It  closes  eternally  the  door  of  hope. 
This  fact  utterly  subverts  the  heresy  of  universalism. 
He  resisted  the  truth,  and  love  only  hardened  him. 
He  can  hear  the  Eedeemer's  love  cry.  Woe  !  and  asks,  "  Is  it  I  ?" 
He  can  eat  and  drink  the  Last  Supper,  and  then  go  and  betray  his  Master. 
He  was  born  a  man,  but  yielding  to  Satan  became  "  a  devil,"     John  vi. 

70. 
His  sin  shared  in  the  j^res'ivq^tuous  daring  impiety  of  Satan. 
He  would  sell  his  Lord,  but  really  sold  himself  io  hell. 
Jesus  will  yet  turn  Satan's  apparent  victory,  into  a  disastrous  defeat. 

Eph.  It.  8. 


For  Kal,  oTt.  Tischendorf,  Alford,  Cod.  Sinai.  TropeueToi. — ^Euphemistic,  sc.  6i» 
OdvaTov.  anipxerai,  used  ill  the  same  sense  by  Plato  and  Homer.  De  Wettc,  Pearce. 
Death,  Josh,  xxili.  14.  Kara,  to  coptcrju.e'i'Oi'.  Matt,  and  Mark,  /cadus  ydypaTrrai  iipi.cru.evov. 
Jewish  idea  of  fate.  De  Wette.  Father's  counsel.  Lange.  His  treachery  seems  foretold 
Gen.  xlix.  17.  If  so,  -Judas  must  have  been  of  the  tribe  of  Dan.  Ohhausen.  God  wills  by 
perminxion,  what  He  does  not  by  iipprohatiotu  Augustine.  God  directs  the  end,  but 
uothiuK  is  further  from  man's  intention  than  to  obey  :  His  decrees,  a  great  deep.  Calvin. 
He  is  falsely  charged  as  teaching  God  to  be  the  author  of  sin.  Elsley.  Infinite  wisdom 
converts  men's  sin  into  means  of  His  glory.  Hall.  God  certainly  foresees  sins.  Origen, 
Ciiprian,  Chrysostom,  Augustine;  and  he  wag  chosen  as  an  instrument.  Vllmann. 
liStent  germs  of  evU  foreseen  in  him.  Neander. 

oval.  He  is  be'.ieved  only  to  have  intended  to  drive  a  successful  bargain  with  the 
Sanhedrim,  and  gratify  his  avarice,  without  aiiy  harm  to  Jesus.  Having  witnesed  the 
resurrection  of  Lazarus,  and  other  stupendous  miracles,  he  may  have  scouted  the  idea 
that  a  Being  of  such  infinite   power  could  possibly  receive  violence  at  the  hands  ol 


NOTES. 


MEMOIiAADu^^ 


ME3IOHAN  DA, 


424 


SUGGESTIVE     COMMENTARY 


[chap.  XXII. 


ir.oifala.  Scattering  His  foes  with  a  glance,  he  trusted  He  would  assume  the  crown,  and 
amid  tlie  splendors  of  His  newly  founded  kingdom,  forgive  the  sin  of  a  disciple,  which 
led  to  so  glorious  a  result.  Paxdu&,  Whatehj,  A.  Clarke,  Licihtfoot,  Neander,  Winer. 
Some  contrive  to  evade  the  rigor  of  this  woe,  by  reading,  "It  had  been  better  for  the  Son 
of  Man,  if  Judas  had  never  been  born."  Scepticism  has  asked,  "  Why  was  he  bom  ? 
Why  was  he  not  annihilated  ?  "  The  answer  is  this,  That  while  annihilation  is  abstractly 
possible  to  Omnipotence,  it  is  not  to  Jwitiee.  An  imprecation.  De  Wette.  Teaching  rightly 
his  perdition,  but  it  reflects  on  God  to  infer,  that  it  weie  better  that  no  wicked  should  be 
bom.  Lanf/e.  Judas  never  called  Jesus,  "Lord."  Bengel.  Bible  tells  of  all  kinds  of 
wretches  being  converted,  but  not  of  a  single  hypocrite.  Sir  E.  L'Estrange. 


28.  And  they  began  to  enquire  among  themselves,  which  of  them  it  leas  that  should  do 
this  thing. 

They    began.      Mark  xxvi.  22,  to  be  exceeding  soiTowful,  and  say, 

"Lord,  is  iti  f 
With  humility  they  suspected  themselves,  instead  of  one  another. 
"Let  us  be  jealous  over  ourselves,  with  a  godly  jealousy.''     2  Cor.  xi.  2. 
All  the  disciples  questioning,  proves  none  suspected  Judas. 
Judas,  the  dark  riddle  ;  Christ,  the  bright  mystery  of  Christianity. 
Sorrowful.     Matt.  xxvi.  22.     The  patriarchs  were  very  sad  when  the 

cup  was  found. 
Believers  oft  mourn  more  at  their  own  name  being  scandalized,  than  at 

the  wound  given  by  the  traitor  to  the  Saviour's  cause. 
Which,  of  them.     "  Lord,  is  it  I  ?"      Matt.  xxvi.  22.     "Who  can  stand, 

left  to  himself  ? 
This  question  was  a  perfect  expression  of  individual  si?!cm<f/. 
It  proclaimed  feelingly  their  deep  sense  of  sinfulness. 
To  Him  it  was  consolation,  in  the  midst  of  His  distress. 
The  asker  judges  himself  fully,  that  he  may  not  be  judged. 
The  Lord  is  better  satisfied  with  their  "Isitl.^"  than  He  would  have 

been  with  the  suspicious,    '  Is  it  he  ?" 
The  traitor  impudently  presumes  to  feign  a  share  in  this  inquiry. 
Judas  Iscariot,  the  Ahithophel  of  the  New  Testament. 
The  eleven  in  their  guilelessness,  coidd  not  realize  that  one  of  their 

number  could  be  such  a  villain. 
It  proves  Judas'  bearing  such,  as  to  awaken  no  suspicion. 
"  Mine  own  familiar  friend,  w]io  did  eat  of  my  bread."     Psa.  xli.  9. 
He  left  the  table  full  of  Satan,  on  his  accursed  errand. 


NOTES. 


OlIAF.  XXII.J 


ON    ST.    LUKE. 


425 


24.  H  And  there  wa*  also  a  strife  among  them,  which  of  them  should  be  accounted  the 
greatest. 

And.  Gr.  even.  This  evening,  at  this  table,  a  strife  about  pre- 
eminence ! 

There  was,     An  indefinite  formula  of  a  contention. 

We  may  well  wonder  at  tLe  possibility  of  a  strife,  at  such  a  time  ! 

Strife.  A  similar  spirit  in  Luke  ix.  46.  There  Jesus  by  omniscience, 
perceived  their  thoughts. 

"He  took  a  child,"  &c.  "He  that  is  least,  the  same  shall  be  great." 
Luke  ix  48. 

The  mother  of  James  and  John  asked  promotion  for  her  sons. 

The  ten  hearing  it,  were  moved  with  indignation.     Matt.  xx.  24. 

The  solemn  services  of  the  Passover,  and  the  Lord's  Supper  just  closed; 

Soon  gave  place  to  a  vain-glorious  and  envious  ambition. 

The  disciples  were  still  dreaming  of  Christ's  temporal  kingdom. 

It  however  consisted  "  in  righteousness  and  peace."     Rom.  xiv.  17. 

Not  only  the  traitor,  but  actually  the  eleven  troubled  the  Lord. 

A  special  temptation  of  Satan,  then,  more  than  ordinarily  busy. 

Accounted.     Inward  jealousies  far  more  disastrous  than  outward  foea. 

Few  can  heartily  rejoice  at  a  neighbor's  superiority. 

The  amount  of  envy,  a  proof  of  the  extent  and  depth  of  pride. 

Its  7-oot  is  the  belief,  that  they  themselves  are  more  worthy. 

Had  there  been  a  shadow  of  a  ground  for  Peter's  primacy,  it  would  have 
been  settled  now. 

Eome  wants  Bible  sanction  for  her  presumption  and  blasphemy. 


<l>i.\oveiKLa.  Between  Peter,  James,  and  John,  and  begun  by  Peter.  Lightfoot. 
Order,  1,  Passover,  and  Lord's  Supper.  2,  told  Judas'  treachery.  3,  strife.  Palritiiis, 
Alfufd.  Mark's  chronology  preferred.  Calvin,  Ebrard,  Oosterzee,  Wicscler.  The  thought 
of  the  foet-washing  occasioned  the  placing  this  strife  on  the  evening  of  ihe  Supper. 
Neander.  Trevious  prominence  of  John,  limits  the  question  as  to  whether  Peter  or  John 
was  the  greater.  Pfcninnger.  They  wished  to  know  to  whom  to  adhere  when  the  Master 
was  gone.  Rieger.  Tha  honors  of  the  kingdom.  Hesa.  The  pre-eminence  at  the  present 
meal.  Stier.  Who  must  perform  the  service  of  feet-washing.  Bcngcl,  Gerlach,  Ebrard. 
Identical  with  Matt,  xviii.  1.  De  Wette  ;  different.  Pearce,  Major.  Before  coming  to 
Jerusalem.  Markland,  Campbell,  Rose.nmuUer,  Kuinoel,  Doddridge. 

SoKei,  Greek,  redundancy.  Which  of  them  had  the  credit  of  being  the  greatest  ?  Wake- 
field, Major.  Luke  here  places  together  a  number  of  sayings  of  Jesus,  which,  accoidn  -; 
to  Matt,  and  Mark,  were  spoken,  some  later,  some  earlier ;  as  though  this  sublime  part 
of  His  history  were  specially  adapted  for  uniting  with  the  words  with  which  the  LordV 
Supper  was  JiAi<tituted,  these  thoughts  on  the  fidelity  of  His  disciples.  Hwald,  Oosterzef, 


NOTES. 


MEMO  HAM)  A. 


MEBlOltAN  DA. 


42G 


SUGGESTIVE    COMMENTARY 


[ciiAP.  xxn. 


25.  And  he  mid  unto  them,  The  7cin</s  of  Die  Gentiles  exercise  lordship  over  them  ;  and 
then  that  exercise  authority  upon  them  are  called  bcncfaciuii. 

Kings    of  the    Gentiles.      Or   nations,   Emperors    generally    were 

oppressors. 
Alfred,  Washington,  Lincoln  rare  exceptions. 

Exercise  lordship.     Gr.  lord  it.      Authority.     Gr.  use  oppression. 
This  was  liotl;  lii'^tori/  of  ihe  past,  and  prophicy  of  tlie  future. 
Eecords  of  our  race  present  a  miserable  succession  of  rulers. 
Power  seems  to  intoxicate  ajid  disqualify  fallen  man  for  its  righteous 

exercise. 
Called.     Affectation  of  lofty  titles  is  here  rebuked. 
Benefactors.       This    word,     or  in    Aramaic,  implies    "  proud"    and 

"  beneficent." 
To  attain  this  title,  they  laid  out  large  sums  on  public  buildings. 
They  gave  splendid  gifts  and  games  to  the  populace. 
VtolVmy  of  Egypt  was  surnamed  Euergetes,  "Benefactor." 
J'ertHlhts  thus  flattered  the  vanity  of  Felix.     Acts  xxiv.  2. 
Herod  spent  vast  sums  on  Athens,  Lacedevion,  Olympia. 
He  adorned  Jerusalem  and  Jericho  with  sumptuous  edifices. 
One  near  Jericho,  still  remains,  a  mag7rificent  ruin. 
Julia  Berenice  was  called  descendant  of  kings  and  benefactors. 
An  inscription  to  Berenice  and  statue  to  Hyrcanus  are  still  in  Athena. 
Our  rule  is  abasement,  before  the  awful  example  of  our  Master. 


evepyeVai.  The  vanity  0/  princes  led  them  to  affect  this  title :  to  attain  it  they 
expended  large  sum'!.  The  same  was  the  case  with  the  Seo-Trdnjs.  W.  <i  W.  The 
reluminp;  conqueror,  stripped  mnltitudes  of  their/arms  and  homes,  and  bestowed  them 
as  gifts  on  their  veterans,  called  beneficiarii  and  their  sovereigns  Benefactors.  The 
term  was  applied  to  Caligula,  in  his  evil  aim  to  be  like  God.  Gerlach.  Hyrcanus' 
ancestor  had  a  statue  at  Athens.  Josephus,  Elsley, 

KaKovvTcu.  The  middle  voice ;  call  themselves.  Would  have  themselves  called. 
B^ngel. 

"  Then  swell  with  pride,  and  must  be  titled  Gods, 
Great  benefactors  of  mankind."    Paradise  Regained,  iii.  82. 


26.  BtttyeBhaUnot  be  so  :  bjit  he  that  is  greatest  among  you,  let  hiyn  be  as  the  younger  f 
and  he  tliat  is  chief,  as  he  that  doth  serve. 

Ye  shall  not  be  so.     Are  Christians  forbidden  to  take  a  public  ofGcti? 
The  Friends  or  Quakers  say  they  are. 


NOTES. 


CHAT.  XXII.] 


ON    ST.    LUKE. 


427 


3IEMOItANDA. 


If  it  were  so,  they  woulJ  hereby  ueglect  the  means  of  doing  much  good. 

The  reins  of  power  would  full  into  the  hiinds  of  wicked  men. 

The  affairs  of  Church  and  state,  harmonize  in  their  respective  splicres. 

Civil  power  is  styled  "  the  ordmance  of  God."     Eom.  xiii.  2. 

The  magistrate  is  called  the  -'minister  of  God,  for  good."     Eom.  xiii.  4. 

Kings  should  be  "nursing  fathers,  and  queens  nursing  mothers."     Isa. 

xlix.  23. 
"  Not  as  lords  over  God's  heritage,  but  ensamples  to  the  flock."      1  Pet. 

V.  3. 

Greatest.     Gr.  a  greater.     Not  he  would  he,  but  realhj  is  greater. 

Christ  teaches,  tliere  ik  a  Kind  of  greatness  to  be  sought. 

"  Though  I  be  free  from  all,  yet  have  I  made  myself  servant  of  all."      1 

Cor.  ix.  19. 
Wisdom,  laboriousness  and  usefulness,  the  tests  of  true  excellence. 
The  greatness  commended  by  Christ,  within  the  reach  of  all. 
Humility,  path  to  glory.     1.  The  old  way,     2.  Difficult  way.     3.  Safe 

way.     4.  Happy  way. 
He  who  desires  to  be  greatest,  must  become  greatest  in  being  the  lowliest. 
The  greater  our  mercies,  the  deeper  should  bo  our  humility. 
The  richest  mines  are  deepest,  smallest  stars  are  highest. 
The  noblest  palaces  have  ever  the  deepest  foundations. 
The  greatest  pretenders  to  piety  ever  have  the  least. 
The  great  apostle  was  the  greatest  when  he  felt  the  least. 


fteifwr.  This  comparative  may  nieau  elder,  aa  contrasteiT  with  the  younger,  as 
James  the  less.  It  ia  thought  that  Peter  was  the  eldest  of  the  apostles,  and  this  accounts 
for  his  being  named  first.  Stier.  Peter  was  undoubtedly  older  than  our  Lord.  Inferiority. 
£eza. 


27.  For  ii-Jicthcr  is  o^eater,  he  that  sitteth  at  meat,  or  he  that  serveth  !  is  not  he  thai 
iitteth  at  meat  1  brit  I  am  among  you  as  he  that  serveth. 

Serveth.     Evident  allusion  to  w-ashing  His  disciples'  feet.     John  xiii.  5. 

Never  had  servants  such  a  compassionate  master. 

"  He  took  on  Him  the  form  of  a  servant."     Phil.  ii.  7. 

He  thus  engraves  a  lesson,  by  the  finger  of  the  Holy  Ghost,  on  theii 

hearts. 
Believers  may  fail  in  knowledge,  courage,  faith  and  patience. 


NOTES. 


MEM  OB  A  NDA. 


428 


SXJGGESTIVE     COMMENTARY 


[chap. 


Peter  humbled  and  ashamed  said,  "  Lord,  Thou  knowest  I  love  Thee," 

John  xxi.  15. 
I  am  as  he.     This  refers  to  the  symbolical  feet  washing. 
Far  from  levelling  all  diflerence  of  rank  in  the  circle  of  the  saints. 
He  recognizes  an  actual  aristocracy,  but  one  of  Humility. 
The  depth  of  His  own  lutmility,  an  element  of  His  own  rjreatness. 
He  rules  by  serving,  and  His  glory  is  greatest  in  condescending  love. 
Chidst  serving,  shews,  1.  Condescending,     2.    Active,     3.   Persevering 

love. 
He  claims,  1.  Keverence.     2.  Obedience.      3.   Benevolence    from  His 

disciples. 


eyi)  ci/iii,  "  I  am  among  you  as  he  that  jervet^i," preserved  by  Luke  alone.  Oosterzee. 
8e,  hut.  A  different  style  of  honour  is  yours,  even  a  kingdom.  Beiigel,  6  BiaKoviav. 
Doubtless  refers  to  the  incident  recorded  in  John  xiii.  14-16.  Siaxoi/os  is  a  word  of  very 
extensive  signification,  denoting  one  in  subordinate  station,  formed  perhaps  from  SirfKio, 
run  to  serve.  Applied  to  St.  Paul,  2  Cor.  vi.  4;  to  magistrates,  Rom.  xiii.  4.  SiaxovCa  is 
especially  used  of  ministering  to  the  poor.  Acts  vi.  1 ;  xii.  25  ;  2  Cor.  viii.  4  ;  but  means 
service  of  any  kind:  a  woid  of  wider  meaning  than  Aarpeia,  which  expresses  the  serviced 
God.  Webster's  Syntax.  The  Pope  annually  washes  the  feet  of  some  Jews,  who  act,  as 
though  they  were  converted.  Lapidc,  This  is  but  one  of  the  many  mockeries  mtneased 
in  St.  PeCer's,  at  Rome. 


28.  Ye  are  they  ivhich  have  continued  wHh  me  in  my  temptations. 

Continued.     He  had  been  constrained  to  reprove  them  slightly. 

He  now  blesses,  and  loads  His  faithful  disciples  with  His  gifts. 

With  all  their  infirmities  and  follies,  they  were  faithful  ones  still. 

He  speaks  in  typical  prophecy,  while  speaking  of  the  past. 

Their  former  fidelity,  the  type  of  their  future  fidelity. 

He  frequently  reproves  their  ignorance,  and  want  of  faith. 

Their  hearts  had  been  right,  amid  all  their  mistakes. 

He  looks  more  at  the  graces  imputed  by  Himself,  than  their  sins. 

He  knew  at  this  time,  His  nearest  disciples  would  not  watch  with  Him 
one  hour. 

The  power  of  darkness  on  the  Shepherd,  beholds  the  sheep  scattered. 

My  temptations.  The  disciples  being  called,  after  our  Lord's  temp- 
tations. 

His  entire  life  a  painful  experience,  in  conflict  with  Satan. 


NOTES. 


CHAP,  xxir.] 


ON    ST.    LUKE. 


429 


My.  He  thus  pltices  Himself  humbly  in  the  midst  of  sinners,  before  He 
proceeds  to  distribute  thrones. 

He  knows  full  well  that  it  is  the  way  for  Him  to  glory,  theirs,  to  a  vic- 
torious fidelity. 

Under  the  discipline  of  the  Spirit,  He  was  tempted  in  all  points,  Heb. 
iv.  15. 

Tlie  disciples  had  not  been  offended  in  Him  as  others.     Matt.  xi.  6. 

Persecutions  are  among  Christ's  legacies  to  saints. 

If  we  embrace  Him  in  robes,  we  must  not  scorn  Him  in  rags. 

It  is  Christ  Himself,  who,  through  all  time,  endures,  in  His  Chui-ch,  the 
temptations  of  the  world.  Quesnel. 


retpa<rix<MK ,  This  eviclently  cannot  be  limited  to  Chilsi'a  epecial  temptation,  Lake 
Iv.  1-8.  These  words  a  repetition  of  Matt.  3dx.  28.  De  Wctte.  The  whole  earthly  life  ol 
Jesus  is  thus  represented  as  a  continuous  temptation.  Oosterzee. 


29.  And  I  appoint  unto  you  a  Jcing(hm,  as  my  Father  hath  appointed  unto  me  ; 

I  appoint.     A  glorious  promise  worthy  the  King  of  kings. 

A  partiug  legacy  to  His  little,  but  beloved  flock. 

The  eleven,  like  Barzillai,  had  gone  a  little  way  with  Him.     2  Sam.  xix. 

.35. 
He  assures  them,  that  another  world  will  reward  His  followers. 
He  bottles  their  tears,  a  cup  of  cold  water  given  cannot  be  lost.  Mark  ix.  41. 
I.     Gr.  ajid  I,  in  return  for  your  fidelity. 
We  feel,  but  cannot  describe,  the  sublimity  of  this  word. 
A  poor  Nazarene ;  not  a  garment  to  leave  His  followers. 
Yet  He  makes  over  a  royal  inheritance  to  His  disciples. 
He  had  no  spot  where  to  lay  His  head  on  earth. 
Yet,  He  bequeathes  the  highest  posts  in  God's  kingdom,  within  an  hour 

of  His  being  bound  as  culprit  under  a  Roman  consul. 
A  kingdom.     Honor,  dignity,  reward  and  majesty,   represented  by  a 

kingdom. 
Yon  strive  for  dominion  after  the  manner  of  the  world. 
Behold,  I  give  you  a  lungdom,  infinitely  higher  than  that  of  the  Gentiles. 
I  lift  you  up  into  co-rcgents  with  Me  on  My  throne! 
Equal  in  dignity,  no  envious  contention  can  there  find  place. 
My    Father.      He  ever  holds  oneness  of  counsel  with    the    Iniiuite 

Jehovah. 

42 


MEMORANDA. 


NOTES, 


3IE3IOBANDA. 


430 


SUGGESTIVE    COMMENTARY 


[chap.  XXU. 


Appointed     Our  Forerunner,  our  King  and  Fiuisber  of  our  faith,  looks 
with  steady  composure,  through  His  sufferings  to  our  kingdom. 


!toTi0enoi.  Paciacor,  I  covenant  to  give.  Beza ;  diapono  testamento,  I  assign  by 
will.  Schmidius.  The  wortt  denotes  not  only  investing  or  insuring,  but  sueb  a  clispoaition 
as  a  dying  man  makes  by  testament,  in  favor  of  survivors.  Oostersee.  I  will  warrant. 
Bengel;  bequeath.  ^ib«rfi;  ^voraiae.  RosenmuUer,  Kainoel  ;  solemnly  engage  to  secure. 
Bestow.  Markland,  Doddridge.  Apostles  will  have  higher  position  than  other  saints  in 
glory.  Mede.    If  so,  only  for  superior  humility  and  greater  devotion. 


30.  That  ye  may  eat  and  drink  at  my  table  in  my  kingdom,  ayid  sit  on  thrones  judging 
the  twelve  tribes  of  Israel. 
My  table.     The  participaticto  at  tho  royal  table,  a  symbol  of  highest 

dignity. 
An  affectionate  allusion  to  the  Sou  of  Man,  not  having  a  place  to  lay 

His  head. 
He  is  now  with  His  disciples,  in  the  guest-chamber  of  a  friendly  host. 
But  He  speaks  of  His  own  Eoy.a.l  table  of  glory  prepared  above. 
He  Flimself  will  be  Master  and  Host.     We  shall  eat  and  drink. 
It  may  r6fer  to  the  marriage  supper  of  the  Lamb.     Rev.  xix.  7-9  ;  Matt. 

xxvi.  29. 
They  who  "  awake  in  the  likeness  of  Christ,  shall  be  satisfied."     Psa. 

xvii.  15. 
Sit  on  thrones.     The  names  of  twelve  apostles,  on  the  twelve  founda- 
tions.    Eev.  xxi.  14. 
Judging.     Implying  authority,  always  delegated  by  the  Supreme  Power. 
A  judge  of  Ca3sar,  represented  the  throne  of  Eome. 
A  judge  under  Christ  in  His  Church  represents  the  throne  of  Heaven! 
Twelve  thrones.  Matt.  xix.  28.    Twelve  spoken  of,  despite  the  apostacy 

of  Judas. 
Twelve  tribes.     Four  times  named,  Matt.  xix.  28  ;  Acts  xxvi.  7  ;  Jas. 

i.  1. 
Twelve  loaves  of  shew-bread  j,'Zaced,  when  only  two  tribes  returned.     Neh. 

X.  33. 
The  ten  are  remembered.     The  Church  must  be  complete. 
•'  Though  Israel  be  not  gathered,  yet  will  I  be  glorious."     Isa.  xlix.  5. 


OfMvuiv,    His  doctrines  preached  by  the  twelve.  Breritiu*.    The  apostles  shall  witnesa 
agalDsttho  unbelieving  Jews  at  judgment.  OaiiUer.     Literally,  assessors  with  Cluist,  1 


NOTES. 


OHAP.  XXII.j 


ON    ST.    LUKE. 


481 


MEMORANDA. 


Cor.  vi.  3.  Doddridge,  Major.  Thoy  shall  nilc  during  the  Second  Advent,  Smallridge, 
Mede.  (cpiVo^res.  3\\Agmg.i)xo  ivieXsn  ivibes,  slngnline,  singulas.  Bengel.  Sui&ckol.  Six 
from  each  of  the  twelve  tribes  were  selected  by  Ptoleray  (B.C.  240)  to  translate  the  Hebrew 
Scriptures  into  Orcek,  hence  called  the  Septuayint.  Josephus,  Pearcc. 


31.  IT  And  the  Lord  said,  Simon,  Simon,  behold,  Satan  hath  desired  to  have  you,  that 
he  may  si/t  you  as  wheat  : 

The  Lord  said.      From  general  instruction  of  the  apostles,  the  Lord 

proceeds  to  the  more  special  humiliation  of  Peter. 
Doubtless  spoken  before  the  silent  walk  to  Gethsemane. 
All  offended.     Matt.  xxvi.  31.     All  remaining — Judas  just  left. 
"I  will  smite  the  Shepherd,  and  the  sheep  shall  be  scattered."      Zech. 

xiii.  7. 
Scattered  in  Gethsemane — Gathered  in  Galilee.     John  x.  4. 
Simon,  Simon.     Solemnity  and  importance.     Luke  x.  41 ;  Acts  ix.  4. 
The  enemy  would  seize  upon  the  natural  Simon,  as  a  handle. 
Christ  addresses  him  only,  by  this  name  of  his  natural  birth. 
Tkrice  Jesus  recurred  to  this  old  name,  in  gentle  or  severe  rebuke.     Matt. 

xvii.  25  ;  Mark  xiv.  37  ;  John  xxi.  15-17. 
He  had  joined  in  the  wicked  strife,  about  pre-eminence. 
"  How  can  ye  believe,  who  receive  honor  ?"  &c.      John.  v.  44. 
Called  "  Satan,"  because  he  stood  in  the  %vay  of  the  cross  to  glory. 
Satan.     Luke  iv.  2.     Desired.     Gr.  to  obtain  hij  asking. 
That  Peter  be  delivered  to  him  as  was  Job.  ii.  6. 

By  permission,  the  devil  tempts,  but  works  in  chains.     Jude  6  verse. 
God  gave  them  over  to  be  sifted.      Satan  wants  all,  but  Peter  especially, 

who  vainly  contradicted  Christ's  word. 
Peter's  rashness  had  betrayed  itself,  at  the  washing  of  feet. 
His  unreasonable  self-confidence,  rendered  particular  warning  necessaryi 
Herod  after  killing  James,  proceeded  to  take  Peter  also.     Acts  xii.  3. 
Satan  having  taken  Judas,  desires  to  take  Peter  also. 
Satan  asked  leave  to  tempt  Job,  he  now  demands  a  right. 
Conflicts  are  going  on  in  the  invisible  world,  about  our  poor  souIi3. 
Satan  like  a  night  wolf  was  near  the  flock,  but  they  knew  it  not. 
Few  are  conscious  of  his  active  energy  and  power. 
Conqueror  of  Uavid  and  Peter,  and  assaulter  of  Christ,  no  mean  fcie. 
The  heart  of  man  has  been  his  "tudy,  for  nearly  six-thousand  yeara. 
Have  you.     Not  only  Snuon,  but  all  the  disciples. 
Sift,  as  wheat.     Winnow,  i.e.  most  searching  trials. 


NOTES. 


MEMORANDA. 


432 


SUGGESTIVE    COMMEXTAKY 


[chap.  xxn. 


God's  sieve  drives  away  the  chaff,  and  saves  the  wheat. 

Satan's  sieve  saves  the  chaff,  and  drives  away  the  wheat. 

In  this  sifting,  Judas  proved  chaff. 

Sifting  is  iL'iiutowing ,  added  to  terrifying  and  trying. 

The  permitted  sifting,  does  no  harm  to  the  wheat  of  God. 

The  sifting  not  refused  him,  as  the  wheat  ever  stands  the  test. 

The  Lord  uses  the  tempter  as  a  winnowing  fan  to  purge  out  the  chaff. 

Satan  is  God's  sieve  holder,  and  thinks  to  find  all  saints  chaff. 

The  Lord  will  not  suffer  onegi-ain  of  wheat  to  fall  to  the  earth.  Amos  ix.  9. 

Simon.     1.  Dangerously  threatened.     2.  Invisibly  protected.      3.  Power- 

fiilly  strengthened.     4.  Aids  his  brethren. 
The  harassing  of  saints,  shews  Satan's  malignant  intentions. 
But  the  result  through  grace,  is  to  purify  the  soul. 
"  Let  him  that  thiuketh  he  standeth,  take  heed  lest  he  fall." 

X.  12. 
Peace  once  enjoyed,  is  no  pledge  of  future  safety.     Zech.  xiii.  7. 
Peter  not  alienated  in  affection,  but  staggered  in  faith. 
A  wonderful  revelation  of  the  secrets  of  the  realm  of  darkness. 
The  thoughts  in  Satan's  heart,  cherished  for  three  years. 
Satan  is  a  serpent  in  craft,  a  lion  in  assault. 
Soon  to  be  seen,  there  was  chaff  enough  among  the  wheat. 
He  intends  so  effectually  to  scatter,  that  there  can  be  no  gathering. 
The  chaff'  is  reserved  for  burning,  but  wheat  for  the  gamer. 
You.     Emphatic.     He  desired  to  ruin  all  the  apostles. 
The  most  terrible  dangers  threatened  all,  unconscious. 


ICor. 


•Twe  Se  6  Kvpto?,  omitted.  Tisch^endorf,  Alford.  Warning  nttered  twice.  Meytf, 
Alford,  Oostcrzee;  thiee  times.  Augustine,  Grreswell ;  but  once.  Newcome,  Robinson. 
Saidr  at. supper.  Bro)('7i  ;  on  His  way  to  Gethsemane.'iCresieeii!.  e^Tj-r^o-aTo.  Has  obtained 
you,  eK  dejiotea  success.  W.  d-  W.,  Alford.  He  demanded  them  on  the  ground  of  risht. 
Stier.  Obtained  (liy  asking)  you.  Broun.  Demanded  not  merely  the  sifting,  but  the 
apoiUes  themselves. 

iiMai.  The  Lord  presupposes  Peter  to  be  the  first  of  the  apostles,  and  that  tha 
apostles  wonld  stand  or  fall  with  him.  Bengel.  So  far  from  this  passage  supporting  tha 
pre-eminence  of  Peter,  it  would  rather  show  he  was  in  more  danger  of  falling  than  the 
rest.  Peter,  the  hand  and  the  heart  of  the  apostolic  circle  ;  Thomas,  its  head:  and  John, 
its  soul.  Braune.  Or.  liatii  Mu/jht  that  you  should  be  surrendered  to  hint.  Major.  Two 
predictions  of  the  denial.  Oosterzce.  An  allusion  to  Job's  temptation.  Euthymiui, 
Wetste  n,  Kuinoel. 

Tov  <rivi.a.<rai,  sift,  icinnow,  try  your  fidelity  and  constancy.  W.  d:  W.  The  teriivn 
eomparationis  is  the  trying  rapia-irtiv.  Meyer- 


NOTES. 


xxn.] 


ON    ST.    LUKE. 


433 


82.  But  T  have  prayed  for  thee,  that  thy  faith  fail  not:  and  wlien  thou  art  conver'ed 
ttrengthen  thy  brethren. 

But  I.     Majestically  opposes  Satan's  foil. 

"  While  Satau  was  obtaining,  I  was  praying  for  you." 

The  Lord  ever  retains  His  own  supremacy  over  His  disciples,  and  His 

authority  over  Satan. 
He  first,  shews  them  the  treacherous  designs  of  hell. 
Then  allows  them  to  view  a  heaven,  in  their  Saviour's  heart. 
Have  prayed.     Who  shall  describe  the  power  of  that  prayer  1 
It  proves  faith  is  not  of  man,  but  the  gift  of  God.     Eph.  ii.  8. 
Peter  not  aware  of  his  danger,  or  the  Saviour's  intercession. 
The  supplication  of  mercy,  countervails  the  daring  appeal  of  the  accuser. 
Christ  had  already  prayed  for  them,  in  that   mysterious  prayer.      John 

xvii.  9. 
God's  grace  never  fails,  since  Christ  ever  lives  to  intercede.    Heb.  vii.  25. 
His  intercession  as  important  as  His  death,  1800  years  ago. 
For  thee.     The  method  of  intercession  is  not  stated. 
Christ's  prayer  for  all  but  Judas,  he  had  no  faith. 
The  ruin  of  Peter,  might  have  carried  with  it,  that  of  the  others. 
The  foremost  soldiers,  are  imperiled  more  than  the  rest. 
Peter's  boasted  successors  have  fallen  into  Satan's  sieve. 
Many  a  prodigal  restored  for  the  sake  of  the  parents'  prayers. 
Auguiitine  traced  his  salvation  to  his  mother  Monica. 
Faith  fail  not.     Gr.  eclipsed.     Utter  extinction  of  faith. 
Faith,  the  root  of  the  entire  Christian  character. 
He  did  not  pray  that  he  might  not  fall — he  needed  sifting. 
But  that  his  faith  might  not  fail  him  eventually. 
He  did  not  pray  that  ive  should  be  spared  the  sifting. 
But  that  we  might  not  through  unbelief,  become  chaff. 
Christ  names  not  his  unbelief,  so  strongly  shewn  in  his  denial. 
This  prayer  should  invigorate  our  failing  faith,  while  in  the  enemy'e 

sieve. 
Converted.     "  'VMien  thou  dost  return  in  future  from  thy  wanderings."  , 
When  humbled  into  self-knowledge  of  our  infirmities,  our  experience  I 

becomes  a  warning  to  others,  of  Satan's  power. 
We  can  detect  the  voice  of  the  wolf,  from  that  of  the  shepherd.   \ 
He  remembered  this  word  of  the  Lord,  when  he  wrote.     1  Pet.  v.  8-10 
Strengthen.     A  word  thi-iee  used  by  Peter,  in  his  two  epistles.     2  Pet. 

i.  12  and  iii.  17. 
He  obeyed.     Acts  ii.  3-4.    "  Feed  my  sheep,  tend  my  lambs."     Johu 

xxL  15. 


NOTES. 


MEMORANDA* 


434 


SUGGESTIVE    COMMENTARY 


[chap. 


God  cau  convert  a  fallen  brother,  into  a  strengtlicner  of  others. 

Many   professors    "  add  nothing,"  in  interviews  with  brethren.      GaL 

ii.  6. 
They  seem  to  have  no  Saviour  to  tell  of.  no  grace  to  report. 
"  We  believe,  therefore  we  speak,"     2  Cor.  iv.  13. 
"Answer  with  meekness."     1  Pet.  iii.     "Be  clothed  with  humility." 

1  Pet.  V.  5. 
Thy  bretliren.     He  does  not  say,  3Iy  brethren. 
Thoy  bore  a  different  relation  to  oux  Lord  from  Peter. 
He  hints,  they  were  infected  with  the  same  infirmities- 


eKXctTTT).  Our  Lord's  prayer  was  heard,  though  Peter's  faith  aid  fail.  «  denotes  a 
total  extinction,  which  Peter's  faith  did  not  suffer.  All  are  specially  prayed  tor,  John 
xvii.  9.  Total  failure  of  Peter's  faith  possible.  Alford.  With  regard  to  Peter,  true,  but 
with  regard  to  Christ,  impossible,  John  x.  28.  Our  Lord's  prayer  was  answered  always, 
John  xi.  42.  Mark  ix.  23,  It  is  a  thing  possible  to  a  believer.  "  May  not  utterly  forsake 
thee."  Major.  Apostate  Rome  pleads  this  as  a  proof  that  Peter  and  herself  could  never 
fall,  while  the  Churches  of  Alexandria,  Constantinople,  and  Antioch,  have  perished. 
Lapide,  Maldonatus.  Peter's  safety,  not  honor,  especially  needed  prayer.  Liohtfoot. 
Rome  claims  all  the  Popes  to  be  here  included.  "  Do  they  need  piayer  especially  because 
they  deny  Christ  ?  "  Wordsworth.  Infirmity,  not  infidelity.  Quesnel.  This  migat  have 
bolstered  him  in  false  security.  Brown.  Did  our  Saviour  pray  for  Judas  also  ?  Olshausen. 
His  unbelief  shut  him  out.  Stier. 

(ni  nore.  Whenever.  Bengel.  e7rio-Tpe'i|/os,  vicissim,  in  thy  turn.  Then  God  turned. 
A.V.  God  in  His  turn.  Fausset.  The  general  N.T.  sense  is  returning  to  God,  as  a  peni- 
tent, after  sin.  ^//ord.  Repent.  Theoplnjlact,  Beza.  Hebrew  form  of  speech,  "  iurnerf," 
Acts  vii.  42.    An  e7rio-Tpo(J>T),  visibll  to  others,  the  result  of  an  inward  ,ie7ai'0ia.  Oosterzee, 

cTTTipifoi'.  Strengthen  them  again,  as  I  have  strengthened  thee.  Bede,  Van  Hengel. 
The  modern  usage  of  the  term  "converted  "  has  no  support  whatever  from  this  passage. 
Campbell.  Do  thou  some  time  or  other,  convert  and  strengthen  thy  brethren.  Eisner. 
A  recovery  from  a  faU.  Byle.  He  was  converted  from  an  act  of  .sin.  Burkitt.  When  thou 
hast  returned  back  to  thy  duty.  Meyer.    Converting  thy  brethren.  Wetstein. 


83.  And  he  said  unto  him.  Lord,  I  am  ready  to  go  with  thee,  both  into  prison,  and  to 
death. 

I  am  ready.     Most  unbecomingly,  he  contradicts  his  Master. 

Tne  old,  lofty,  but  weak  sinner,  knows  not  himself. 

"  Thy  intercession  for  me  is  not  so  necessary,  my  faith  is  strong." 

Tnere  is  no  hypocrisy  in  this  vain  sell-confidence. 

Our  Saviour  lays  the  axe  at  every  root  of  self-gloiifi.cation. 


NOTIiS. 


Cllkp.  XXII.] 


ON    ST.    LUKE. 


485 


"  He  that  trusteth  his  own  heart,  is  a  fool."    Pro.  xxviii.  26. 

rresnmption,  a  true  sign  of  weakness,  always  paves  the  way  of  Satan. 

Self-complacent  boasting,  sure  token  of  a  speedy  falJ. 

To  prison.     With  characteristic  forwardness,  he  boasts  an  exception. 

Most  unfavorable  spf cimen  of  the  dark  side  of  his  character. 

To  overweemng  self-sufficiency,  he  adds  an  arrogant  estimate  of  his  own 

strength,  in  comparison  with  other  apostles.     Matt.  xxvi.  33. 
Not  one  of  those  sank  so  low  as  to  deny  his  Master. 
Our  Lord  remembered  this  boast  after  His  resurrection.     John  xxi.  17. 


/iieTa  <rov.  Beginnmf»  a  sentence  emphatic.  <^uXa)cr)v,  The  voice  of  a  noble  and 
resolute  spirit.  The  warm  feeling  of  love,  noble  at  the  moment,  as  the  act  itself. 
Niemeyer,  No  man  is  so  good  as  in  a  moment  of  glorious  inspiration.  No  man  is  so 
wicked  as  in  the  wretched  outburst  of  self-oblivion.  Drascke.  No  self-exaltation  is 
more  pardonable  than  that  springing  from  enthusiasm  for  the  Saviour.  Krummacher. 


34.  And  he  said,  I  tell  thee,  Peiei;  the  eoek  »^a,ll  not  crow  this  day,  before  that  thou 
iluilt  thrice  deny  that  thou  knowest  me. 

I  tell  thee.     The  repelled  Master,  sadly  ntters  a  definite  prophecy. 
He  foresaw  Peter's  apostasy  in  its  minutest  <lotails. 
"  Wilt  thou  contradict  this  also,  thou  supposed  Peter  ?"     Matt.  xvi.  18. 
Peter.     A  rock.     The  only  time  He  used  the  name  in  censure,  not  now, 

"  Simon,   Simon." 
Cock  crow.     The  cock  crow  shall  awake  thee  in   the  deep  night,  and 

bring  thee  back  to  Me. 
The  first  cock  crowing  was  soon  after  midnight,  the  second  ihrec  o'clock. 
This  day.     Jewish  day  of  21  hours,  began  and  ended  at  sunset. 
Thrice.     Kote  the  climax,  not  on.]y  ftill,  hut  forsake  his  Master. 
Not  only  denij  having  any  knowledge  of  Him,  but  he  will  do  it  thrice^ 
In  pe.sisting  blindness,  and  increasing  guilt. 
A  remarkable  prophecy,  fulfilled  against  all  human  appearances. 
That  he  should  deny  his  Master,  the  very  night  of  the  Lord's  Supper. 
After  plain  warnings,  and  such  protestations, — three  times. 
Denying,  a  formal  abjuration  of  His  friendship  and  authority. 
He  will  this  very  night  do  all  these  things. 
But  Peter  did  not  deny,  because,  the  Loixl  foretold  him. 
Knowest  Me.     That  thou  belougest  to  Me. 
It  implies  a  denial  of  faith  in  Christ,  the  Son  of  God. 


NOTES, 


ME3IOItANDA. 


ME3IORANDA. 


436 


SUGGESTIVE   COMMENTAKY 


[chap.  X*I. 


For  nplv  tj;  ew?.  Tisehendorf,  Alford,  Cod.  Sinai.  oTjMepov.  Matt,  and  Mark's 
expressions  are  the  Bame  in  sense  as  Lulte's.  aAtxTiop.  The  assertion,  cocks  not  allowed 
in  Jerusalem  has  no  basis.  Linhffoot,  Alford,  Andrews.  Sub  galli  cantum,  consultor 
nbi  ostia  pulsat.  Hor.  Sat.  1.  Homer,  Plautus,  and  Aristophand  aUude  to  these  seasons 
between  midnight  and  moining.  Gerlach.    Equivalent  to  before  dawn,  highlfoot. 


S5.  And  he  said  unto  them.  When  I  sent  you  without  purse,  and  scrip,  and  slioc$, 
lacked  ye  any  thing  ?  And  they  said.  Nothing. 

When  I  sent.     Hints  at  miraculous  puperintendence,  formerly. 

As  friends  parting,  love  to  dwell  on  happier  days  of  the  past. 

Purse.     Luke  x.  4.     Wallet,  Tyndale ;  without  provision,  and  expreas 

prohibition  to  make  any. 
Scrip.     Used  for  food,  and  purse  for  money. 

Lacked  ye  ?     Superfluity  was  to  the  Lord's  disciples,  too  mneh. 
He  catechises  them  upon  their  past  experience.     Mark  viii.  19. 
The  Lord  does  not  ask  them  concerning  the  time  they  were  \yith  Him. 
When  I  bade  you  trust  no  human  aid,  was  it  thus  ? 
Mockery,  dejection,  necessity,  self-denial  were  in  that  journey. 
But  they  were  never  in  absolute  want,  or  fatal  peril. 
These  preachers  of  repentance  and  faith  in  an  unseen  kingdom,  were  no 

grumblers  in  the  service,  to  be  rewarded  hereafter. 
They  are  now  like  Paul  in  tent-making,  to  work.     1  Cor.  iv.    12. 
They  were   to  claim  their  legal  rights,   as  Paul  before  Lysias.    Acts 

xxvi.  25. 
Nothing.     Joyfully,    thankfully,     sincerely,    triumphantly  they   say, 

"  Nothing !" 
How  unlike  those  ever  complaining,  of  the  want  of  things,  never  promised. 
The  Lord  has  been  our  Shepherd,  we  wanted  nothing.   Psa.  xxiii.  1. 


86.  Then  said  he  unto  them.  But  now,  he  that  hath  a  purse,  let  him  take  it,  and  likt' 
wise  Mb  scrip  :  and  he  that  hath  no  sword,  let  him  sell  his  garment,  and  buy  one. 

But.     A  total  change  was  soon  to  take  place,  you  must  expect  want  and 

violence. 
He  that  hath.     Implies  that  many  will  have  no  purse  or  scrip. 
There  will  be  something  else,  still  more  needful  to  them. 
Self-defence,  not  merely  a  pressing,  but  a  first  necessity. 
Purse.    Not  that  none  will  be  your  friend,  but  many  your  enemies. 


NOTi:S. 


i 


OHAP.  XXII.] 


ON   ST.   LUKE. 


437 


From  this  liour  to  the  Pentecost,  they  shut  themselves  up.     John,  xs  19. 

They  are  no  more  to  expect  miracles,  for  preservation. 

If  they  desire  bread,  they  must  work  for  it.     2  Thess.  iii.  10. 

If  enemies  are  to  be  overcome,  they  must  wrestle  or  fight. 

Looking  for  success  by  purse  alone,  is  self-righteousness. 

Looking  for  victory  without  the  sword,  is  presitvijMon. 

Jacob  exhausted  his  skill,  in  appeasing  his  brother  Esau, 

He  then  spent  the  entire  night  in  inayer  for  success.     Gen.  xxxii.  1-24. 

Sword.     The  Lord  authorizes  a  sword  for  defence,  but  not  for  assault. 

His  disciples  in  this  unfriendly  world  (at  war  with  their  Master),  must 

no  longer  depend  on  miraculous  protection. 
In  times  of  danger,  they  must  have  recourse  to  the  sword. 
The  sword  here  stands  on  a  level  with  the  purse  and  the  shoes. 
Manifold  provisions  for  the  missionaries'  need,  are  important. 
The  fall  of  Lyman  and  Munson  among  the  Battas  of  Sumatra  proves  the 

necessity  of  a  sword,  amid  the  ferocity  of  cannibals. 
The  Lord  forbids  us  from  throwing  away  our  lives  undefended. 
Condemning  the  use  of  human  means  as  "  carnal"  is  fanaticism. 
Sell.     He  who  has  a  purse  can  buy  a  sword  without  selling  his  garment. 
The  very  form  of  expression  makes  it  evident,  that  no  reference  was 

made  to  that  nighVs  danger. 
Israel  fed  by  miracle  in  the  desert,  must  earn  their  bread  in  Palestine. 
Believers  may  not  always  expect  sunshine  in  their  joath. 
His  miraculous  shield,  was  soon  to  protect  them  no  more. 
Instead,  He  would  leave  them  a  legacy  of  shame  in  worldly  eyes. 
New  scenes  and  trials,  require  different  methods  now. 


3IE3IORAN  DA. 


oSv.  Incident  took  place  in  the  way  to  Gethsemane.  Stier.  In  the  paschal  chamber. 
Andrews,  Ebrard,  Oosterzee.  6  ju.i)  ^x'^"-  Not,  hath  no  sword,  but  hath  no  money  with 
which  to  buy.  Bengel.  He  who  hath  no  pa\KdvTiov.  W.  c(:  \V.  Predictiou  of  iustant 
perilti.  Wetstein,  Bosenmuller.  Instead  of  quarrelling  amonp  themselves,  better  provide 
against  other  foes.  Lightfoot.  Let  each  buy  a  sword  at  any  rate.  Grotius.  He  that  hath 
no  purse,  let  him  sell  his  garment,  and  buy  a  sword.  Stier. 

judxa'pai/.  Those  who  denounce  providing  for  one's  family,  collecting  monies  for 
religious  societies,  studying  for  the  work  of  the  ministry,  taking  part  in  civil  government, 
supporting  police  and  civil  courts  of  law,  are  wiser  than  their  Lord,  in  their  own  conceit. 
Foote.  A  literal  sword,  in  order  that  the  miracle  in  the  garden  might  occur.  Oosterzee. 
The  sword  of  the  Spirit.  Olshausen,  De  h'ette,  Chrijsoatom.  Eph.  vi.  17.  Emblematic 
term,  Swier,  Theopliylact.  An  interpolation  from  verse  38.  Pearce.  Precaution  en- 
joined against  perilous  times.  Major.  Sword,  a  si^n  of  defence  against  daxiper.  Light/oot, 
Weapons  of  defence  in  travel.   Van  Ess,  Lange,     Disciples  misunderstood  the  Lord* 


NOTES. 


3IE3IORAN  DA. 


438 


SUGGESTIVE    COMMENT.VKY 


[chap.  XXII. 


Gerlach,  Not  so  much  to  use  it  themselves,  as  to  compel  others  to  keep  theirs  in  Iheii 
sheaths.  Bengel,  Stier.  Conversation  occurred  iu  the  supper  room.  Da  Costa,  Ebrard, 
Oosterzee. 


37.  For  I  say  unto  you,  that  this  tlmt  is  written  must  yet  be  accomplished  in  me, 
And  he  was  reckoned  among  the  transgressors :  for  the  things  concerning  me  have  an 
end. 

Por.     Gives  the  reason  of  what  He  had  said. 

With  Myself,  the  way  leads  through  ignominy  and  enmity. 

Thence  estimate  what  hatred  you  may  expect  from  the  world. 

He  first  directs  us  to  that  complete  prophetic  history  of  the  cross,  Isa, 

liii. 
The  end  of  My  coming  cannot  be  averted  by  your  sword. 
Christ's  coming,  had  atoning  suffering  for  its  end. 
He  yields  Himsflf  to  the  sword,  God  had  summoned. 
His  disciples  in  cases  of  necessity,  may  draw  sword  against  sword. 
Is  written.     Luke  i.  63.     Often  by  allusion,  He  appears  to  prophesy. 

Isa.  liii.  12. 
Accomplislied.     As  a  wise  master-builder,  neglects  no  part  of  the 

foiuidation. 
i?'M(/i/7He?it  of  2JTOjj/i(?C7/,  and  heavenly  doctrines  rather  than  miracles,  the 

foundation,  on  which  the  apostles  rested  proofs  of  Christianity. 
This  was  the  thing  the  Jews  persistently  denied. 

They  did  not,  would  not,  accept  a  solitary  prediction  verified  in  Jesus. 
Bo  to  this  day  they  shut  their  eyes  and  ears  to  any  such  evidence. 
Transgressors.     This  continues  the  abiding  indignity,  even  to  the  end 
Prepare  yourselves  for  danger  and  enmity,  malignant  and  active. 
For  your  Lord  must  die  the  death  of  a  malefactor. 
He  avoids  stating  His  death,  to  be  merely  an  act  of  self-denial. 
A  vicarious  sacrifice  is  everywhere,  the  leading  thought. 
An  end.    His  toils  and  trials  were  soon  to  end,  theirs  just  to  begin. 


Te'Xov.  When  this  (toCto)  comes  to  pass,  hecause  all  must  come  to  pass,  then  tha 
fulfilment  and  the  event  will  thereby  have  an  end.  Stier.  Irt,  cancelled.  Lachmann, 
Tischendorf,  Cod.  Sinai.  Persecution  as  a  heretic,  the  last,  but  most  useful  aflliction. 
Quesnel.    Condemiied  by  Clement,  in  the  TJnigenitus  Bull,  1713. 


NOTES. 


CHAP.  XXII.] 


ON  ST.   LTTKE. 


439 


And  he  said  unto  them,  It  it 


88.  And  they  said,  Lord,  behold,  liere  are  tu;o  swords. 
enough. 

Two  swords.    Excessive  zeal  to  defend  Him  during  this  feast. 

Or  they  had  brought  their  weapons  from  Galilee,  as  protection. 

The  priests  and  the  quiet  Essenes,  did  not  then  go  unarmed. 

He  had  bid  them  henceforth,  trust  to  Providence  for  defence. 

This  implies  the  use  of  all  lawful  means,  for  self-protection. 

It  is  enough.     Not  that  two  swords  were  enough. 

It  implies  that  they  understood  the  ininciple  He  had  given. 

This  evening's  conversation    disclosed  the  Mediator-heart  of  the  great 

Friend  of  sinners. 
Henceforth  they  must  protect  themselves,  trusting  in  God. 
When  government  ceases  to  answer  the  ends  appointed,  society  resolves 

itself  into  its  original  elements. 
Our  Lord  fights,  by  suffering ;  and  conquers,  by  dying. 
But  "if  My  kingdom  were  of  this  world,  My  servants  would  fight."  John 

xviii.  36. 
Tbe  Lord's  Supper  having  been  closed,  "  they  sang  an  hymn."     Matt. 

xxvi.  30. 
Then  the  discourses  and  prayer  recorded,  John  xv  ;  xvi ;  and  xvii. 
They  left  devoted  Jerusalem,  and  neared  the  Mount  of  Olives. 


iSe  Svo.  Either  found  them  in  the  room,  or  brought  them.  The  temporal  and 
spiritual  power  of  Eorae,  Boniface  viii.  Maldonatus,  Lapide.  The  Eomanist  Stella 
Bcouta  the  idea.  Two  sacrificial  knives.  Chrysostom.  They  took  them  to  sacrifice  the 
Paschal  lamb.  Euthymiu^.  Roads  infested  with  bands  of  robbers.  Galileans  took 
swords.  Grotius,  Cyril.  This  sentence  recorded  by  the  Holy  Spirit, in  order  to  show  how 
narrow-minded,  and  enslaved  by  the  letter,  the  apostles  of  our  Lord  as  yet  were.  Words- 
worth. 

'iKo.voy  ea-Tt.  A  shade  of  displeasure.  Jahn,  W.&  W^Owen.  Ironically.  Oosterzee, 
Two-fold  meaning.  De  Welte.  Let  it  be  so.  Stier.  Enough  to  show  your  ignoi-anco. 
Lange.  Two  swoi.ds  are  sufficient.  OUhavsen,  We  need  no  more.  Campbell.  They  are 
suflicient,  Syr.  and  Arab.  Ver.  Bengel.  Peter's  sword  gave  occasion  for  the  miracle.  Le 
Clerc.  It  is  the  sigh  of  the  Redeemer,  hovering  like  a  lamentation  over  the  swords, 
Bcafiolds,  and  camps  of  Kome,  and  over  all  the  violence  by  which  men  have  since 
Bought  to  promote  His  cause.  Lange. 


89.  ^i  And  he  came  out,  and  went,  as  he  was  wont,  to  the  mount  of  Olives ;  and  his 
disciples  also  followed  him. 

And  went.     The  agony  in  the  garden  stands  next  to  Calvary  for  its 
mysterious  solemnity,  among  the  deep  things  of  God.     1  Cor.  ii.  10. 


MEMORANDA. 


NOTES, 


ME3IORANDA. 


no 


SUGGESTIVE    COMMENTABY 


[chap.  XXU. 


Eeader,  "  Tlie  place  whereon  thou  standest  is  holy  ground."  E?i.  iii.  5. 

Master  and  disciples  doubtlessly  walked  tbitber  in  silence. 

Was  wont.     Our  Saviour's   habit   was   well  known    to  Judas.    Luke 

xxi.  37. 
Jews  encamped  during  the  festival  without,  for  want    of  room  within 

the  walls. 
It  shows  that  the  time  for  avoiding  His  foes  was   past. 
Mount  of  Olives.     Luke  xix.  37.     His  perfect  fidelity,  keeps  the  law 

by  not  going  to  Bethany. 
It  required  all  the  apostolic  band  to  spend  that  night  in  Jerusalem. 
Holy  Mount,  happy  solitude,  consecrated  by  Jesus. 
Sung  a  hymn,  Matt.  Gr.  having  hymned,  i.e.  the  Great  Plallel. 
Our  Lord  joined  in  a  hymn  of  praise  before  going  out  to  Gethsemane. 
Teaches  us  that  thanksgivings  and  praises  are  due  to  God  at  all  times. 
In  affliction  as  in  health,  in  adversity  as  in  prosperity,  in  life  as  in  death. 


Jesns  often  prayed,  but  never  sang.  Bengel.  The  Lord  being  silent  among  the 
eleven  singing,  inconceivable.  Brown,  "  Came,"  midnight.  Lichtenstein.  Betweeo 
eleven  and  twelve.  Gretwell ;  nine.  MorrUon  ;  eight  or  nine.  Fairbairn. 


40.  And  when  he  was  at  the  place,  he  said  unto  them.  Pray  that  ye  enter  not  into 
temptation. 

The  place.     Matt,  xxvi.36.     Gethsemane.     Oilpress. 
Here  He  awaits  the  fiercest  assaults  of  Satan  before  His  passion. 
Gethsemane.      Consecrated  by  Christ's  prayer,  desecrated  by  JudftS' 

treason. 
Tradition  locates  it  at  the  foot  of  Mount  Olives,  about  f  of  a  mile  frcra 

the  wall. 
To  the  Christian  pilgrim  it  is  the  most  solemn  spot  on  earth. 
The  mind,  unable  to  locate  Calvary,  feels  compelled  to  find  in  this  garden, 

the  scene  of  the  mysterious  agonies. 
The  shade  of  the  olive  trees  invited  our  Lord's  frequent  resort. 
Its  inexhaustible  associations,  are  the  offspring  of  Christ's  agony. 
"I  have  trodden  the  wine  press  alone."     Isa.  liii.  3. 
Disobedience  lost  the  first,  obedience  won  the  second  garden. 
The  period,  was  the  vernal  equinox,  during  the  full  moon. 
The  time  was  the  last  watch  at  night,  between  the  horns  of  11  and  12. 


NOTES. 


OHAP, 


xxn.] 


ON  ST.  LUKE. 


441 


Eight  olive  trees  still  survive  to  markthe  traditicaaryspot. 

Plviy  mentions  an  olive  tree  in  Athens,  1600  years  old. 

Bove  speaks  of  one  tree  2-t  feet  in  circumference,  and  2000  years  old. 

Eusebius,  born  a.d.  267,  alludes  to  this  spot. 

A  fig  tree,  near  Ncrbudda  in  India,  is  said  to  be  2500  years  old. 

The  record  of  particular  tribute    paid   for  olive  trees  near  Jerusalom 

goes  up  to  CSC  A.  D. 
Pray.     Luke  xi.  1.     He  took  three  of  His  disciples  with  Him. 
"Call  upon  Me  in  the  time  of  trouble,  I  will  deliver  thee."     Psa.  1.  15. 
"  Is  any  afflicted?  let  him  pray."     Jas.  v.  13. 
Job  bereaved  of  his  children,  Hezekiah  threatened,  prayed.     Job  i.  21 ; 

Isa.  xxxvii.  15. 
Enter  not.     To  be  tempted,  and  to  enter  into  temptation,  are  different 

things. 
Sinless  beings  alone,  escape  entirely  the  stain  of  temptation. 
Temptation.    Luke  iv.  1-13.    While  in   the  flesh,  and  Satan  lives, 

temptations  are  sure. 


TOTTou,  Lnke  never  uses  the  word  Gethaemane.  Family  of  Lazams  migtt  own  land 
there.  G-reswell,  Foot  of  Olives.  Eusebius,  Jerome,  Thompson;  doubtful.  Stanhy, 
According  to  Luke,  it  would  seem  the  Lord  spake  these  words  to  all  His  disciples.  From 
Matt,  and  Maik  we  leani  they  were  addressed  particularly  to  Peter,  James,  and  John. 


41.  And  he  was  withdrawn  from  them  about  a  stone's  east,  and  kneeled  down,  and 
prayed, 

Withdrawn.     Seems  to  imply  something  more  than  mere  removal. 

It  intimates  something  ot  the  reluctance  of  parting. 

With  heavy  steps  and  visible  emotion,  He  sought  retirement. 

There  are  times  when  the  best  company  can  hardly  he  borne. 

A  stone's  cast.     Not  more  than  forty  or  fifty  yards. 

Probably  the  disciples  heard  the  words  of  His  agonizing  prayer. 

Kneeled.     He  fell  on  His  face  on  the  ground.     Matt.  xxvi.  39  ;  Mark 

xiv.  35. 
He  divinely  sanctioned  the  standing  posture  also.     Mark  xi.  25. 
Every  knee  must  bow  before  His  Majesty.     Isa.  xlv.  28. 
Prayed.     All  conflicts  of  the  trusting  soul  are  prayer. 
"  I  and  the  lad  will  go  yonder  and  worship."     Gen.  xxii.  5. 

NOTES, 


ME31011ANT>A. 


31EMORAN €-A,        \   442 


SUGaESTIYE    COMMENTARY 


[chap,  xxn. 


Our  Lord  almost  on  the  same  spot,  as  Priest  and  Victim. 

He  unites  Abraham's  faith,  with  Isaac's  patience. 

The  three  assaults  of  fear  now,  and  three  temptations.    Luke  iv.  1-13. 


an-e<7JTa<T9rj.  No  relnctance  is  implied.  Major.  Impelled  by  a  mysterious  power,  He 
tore  Himself  away.  Piscrt/or;  ■withi.re^-.  RosenmuUer,  Kuinoel.  Hebrews,  Greeks,  and 
Eomans  used  words  in  which  impetus  was  implied,  without  any  such  idea  being  involved. 
'^  Kneeled,"  noted,  earnestness,  as  the  usual  posture  was  standing  Grotius.  He  took 
three  disciplo'i  with  Him,  in  a  retired  gorge.  Alford,  EUicott.  The  Lord  sufBciently  ncaj 
to  be  heard  and  seen  in  the  moonlight.  Oosterzce,  Wordsworth. 


42.  Saying,  Father, if  thou  he  willing,  remove  this  cup  from  me  :  nevertheless  not  my 
will,  but  thine,  be  done. 

Father.     However  trying  or  awful  the  circumstances,  the  Lord's  faith 

in  His  divine  Father  never  wavers. 
An  example  and  encouragement  to  us  in  all  times  of  our  tribulation. 
If  Thou  be   willing.     "  If  thy  glory,  and  man's  salvation  can  be 

attained  in  any  other  way." 
"  If  it  be  consistent  with  Thy  counsel  of  eternal  mercy." 
Remove.     Suffering  and  dying  very  strange  for  a  sinless  being. 
Death,  to  Christ,  a  total  contradiction  of  His  nature. 
His  spirit  penetrated  the  mysterious  connection  between  death,  and  the 

wrath  of  God. 
Impurity  of  our  nature  tempted,  brings  up  the  sediment  of  sin. 
Christ's  sinless  soul,  like  the  purest  water  in  the  crystal  vase. 
Our  Lord's  inmost  life,  one  of  continual  trouble  of  spirit. 
Extremity  of  anguish,  now  reached  its  utmost  limit  of  endurance. 
It  seemed  that  more  would  be  death  itself. 
Burden  of  the  world's  sin,  the  only  key  to  these  pangs. 
Consenting  to  be  "sin  for  us,"    "made  a  curse  for  us."     2Cor.  v.  21; 

(ial.  iii.  13. 
This  interprets  the  "  strong  crying  and  tears  "  of  Heb.  v.  7. 
Sometimes  He  speaks  as  man,  and  sometimes  as  God. 
Infinite  merit  of  His  passion  due  to  this  uniuD. 
Now  He  veils  His  divinity,  and  again  reveals  it. 
His  humanity  comes  out  clearest  in  the  agony  of  the  garden. 
Cup.      Each  guest  at  a  feast  had  a  cup — a  portion.    Psa.  xi.  6 ;  Isa« 

U.  17. 


NOTES. 


CHAP.  XXII.] 


ON   ST.    LirKE. 


44B 


Execution  was  anciently  expressed,  by  sending  criminals  a  poisoned  cup 

Cuj)  refers  to  internal,  baptism,  to  erti>rnal  sufferings. 

His  severest  sufferings,  a  cup  rigorously  measured  out  by  Parental  Love. 

Not  my  will.     Two  natures  in  one  person.  He  said  this  as  vian. 

Two  natures  were  ur^ited,  but  two  ivills  were  not  confounded. 

Such  a  spirit  proves  a  saint  far  advanced  in  the  life  of  God. 

As  a  man.  He  naturally  and  necessarily  shrank  from  pain  and  death. 

Following  our  will  in  preference  to  God's,  becomes  sin. 

Here  temptation  ends,  and  sin  begins. 

Thine  be  done.     Profound  emotions  speak  in  broken  language. 

He  enjoyed  perfect  assurance  of  victory,  before  the  hardest  trial  came. 

The  work  of  Christ's  life,  seemed  about  to  be  annihilated. 

The  bush  is  burning,  yet  unconsumed. 

1.  Necessity  of  the  sacrifice,  the  Father  did  not  remove  it. 

2.  Completeness  of  it,  in  the  degree  of  suffering  endured. 

3.  Crown  obtained  thus,  the  priceless  fruit  of  His  agony. 

The  first  Greenlander  converted,    Kajurnal,    owed   ids    conveision    to 
a  sermon  on  this  scene. 


irapeveyKecf.  Not  an  injinitivus  pro  imperativo  (Bengel),  but  an  aposiopesis,  strikingly 
expressing  that  the  request  was  recalled,  almost  before  it  was  quite  uttered.  Ousterzee. 
iroTripiov.  A  portion.  Calvin,  Special  agony.  The  key  to  this  mysterious  enigma,  so 
far  as  we  can  judge  is,  He  sank  under  a  sense  of  God's  wrath,  without  sin.  Alexander . 
His  sensitive  humanity  quailed  before  death;  His  holy  humanity,  before  the  powers  ()f 
darkness  ;  His  loving  humanity,  before  hatred  at  its  fearful  climax. Lan^e.  Our  Saviour's 
BUiless  body  felt  pain.  Luther. 


43.  And  there  appeared  an  angel  unto  him  from  heaven,  strengthening  him. 

Appeared.     Ministering   angels   in  the   darkness   of   suffering.     Psa. 

xxxiv.  7. 
"He  was  heard  in  that  He  feared,"  (for  his  piety)  Heb.  v.  7;    almoa* 

parts  the  veil  of  eternity. 
This  heavenly  messenger,  proves  the  efScacy  of  prayer. 
Hagar — Gen.  xxi.  17  ;  Daniel — Chap.  ix.  23.     Cornelius — Acts  x.  4. 
The  nature  of  that  Fear,  beyond  the  reach  of  our  mortal  mind. 
*•  Fearfulness  and  trembling  are  come  upon  me."     Psa.  Iv.  v. 


NOTES, 


31EM011ANDA. 


ME3IOBANDA. 


444 


SUGGESTIVE    COMMENTAKT 


[chap.  xxn. 


Angel.  Lute  i.  11.  In  the  -wilderness,  angels  ministered  unto  Him 
after  His  first  victory.     Matt.  iv.  11 ;  Mark  i.  13. 

Here  the  messenger  of  heaven  appears  in  the  midst  of  the  conflict. 

Was  it  a  message  of  assuring  love,  from  the  Father  ? 

Was  it  a  glance  through  the  future,  of  the  fruit  promised  ?     Isa.  liii.  ]1. 

His  sinking  energies  were  invigorated  hy  this  heavenly  minister. 

He  was  for  a  little  while  "  made  lower  than  the  angels."     Heb.  ii.  9. 

kn  object  of  sympathy.  He  received  comfort  from  created  intelligences. 

He  was  then  actually  drinking  the  cup,  His  prayers  being  granted. 
Heb.  V.  7. 

Strengthening'.     Probably  between  the  first  and  second  prayer. 

[n  the  wilderness,  angels  surrounded  the  Lord  also.     Mark  i.  13. 

[nfinite  condescension  !  receiving  aid  from  one  of  His  creatures. 

Che  apostle  alone  alludes  to  His  precious  tears.     Heb.  v.  7. 

ingels'  ministry  manifests,  1.  The  depth  of  His  suffering.  2.  The  great- 
ness of  the  Lord.     3.  The  love  of  the  Father. 

Lt  incites,  1.  Humble  faith.  2.  Unshaken  confidence.  3.  To  aid  others 
in  suffering. 

«Ve  have  here,  1.  The  Priest  kneeling  in  the  sanctuary.  2.  The  sacrifice 
consumed.  3.  The  glory  falling  upon  the  sanctuary.  4.  Warning 
voice  from  the  sanctuary. 

The  three  cups,  1.  Temptation.     2.  Affliction.    3.  Of  death. 

God  knows  hoio,  and  lohen,  to  send  us  an  angel  to  aid  us. 

And  He  knows  when  to  send  them  to  punish  foes. 


Verses  43, 44  omitted  in  some  of  our  oldest  MSS.,  but  contained  in  others,  and  in  the 
most  ancient  versions.  Not  found  in  the  Alexandrine  and  Vatican.  It  is  in  Cod. 
Sinni.,  bracketed  by  the  first  hand,  and  the  brackets  removed  by  the  second.  Hansell. 
Lachmann  brackets  it.  But  the  evidence  in  its  favor  is  so  early  and  weighty,  that  an 
apocryphal  insertion  is  impossible.  Major,  Alford;  endorsed  by  Justin  il/ariyr,  Ilippol., 
Epiphanius,  Chrysostoin,  Jerome,  Wetstein,  Eosenmuller,  Kuinoel,  Tischcndorf; 
omitted  because  utterly  incomprehensible.  Bengel.  Probably  omitt«d  by  the  orthodox, 
who  considered  this  account  somewhat  derogatory  to  the  Lord's  dignity.  No  tenable 
ground  for  the  insertion  of  these  verses  in  the  text,  if  not  originally  in  Luke's  gospel. 
Oosterzee.    Angel's  visit  placed  between  nrst  and  second  prayer.  Meyer,  Alford. 

ei'io-x^o'i',  with  physical  strength.  Hesse,  A' ford;  a  mere  bodily  aiding.  Hoffmann.  Jesus 
received  words  of  consolation  and  power.  Pfenninger,  Alford.  Strengthening  to  prayer. 
Ds  Wette.    Not  simply  exhortation,  but  invigoration.  Bengel,  Oosterzee. 

unj)8r)  ovT^",  not  i!><i>9ri  avrois.    Comforting.  Tyndale, 


MOTES. 


OHAP.  xxn.] 


ON    ST.    LUKE. 


44.  And  being  In  an  agony  he  prayed  more  earnestly  . 
great  drops  of  blood  falling  down  to  t)ie  ground. 


445 


and  his  sweat  was  as  it  were 


Being  in  an  agony.    Wrestled  with  death.     A  mortnl  agony. 

Satan  decisively  and  vehemently,  contended  for  the  world. 

It  was  the  recoil  of  human  nature  from  the  cup  of  sorrow. 

*'  He  offered  prayers  with  strong  crying  and  tears,"     Heb.  v.  7-9  ;  best 

commentary  on  these  words. 
The  soul's  actual  endurance  of  the  conflict  in  winning  a  victory. 
"It  pleased  the  Lord  to  bruise  Him  ;   put  Him  to  grief."     Isa.  liii.  10. 
His  agony  was  related  to  the  despairing  sorrow  of  the  world, 
As  the  victory  in  the  wilderness  was  to  its  enticing  allurements. 
Tabor  and  Gethsemane  witnessed  by  Peter,  James,  and  John. 
The  sorrows  of  the  garden,  profit  more  than  the  heights  of  Tabor, 
His  sufferings  having  long  burdened  him,  at  last  become  visible. 
More  earnestly.     Somewhat  longer.    Tyndale. 
The  same  mysterious  Being  with  whom  Jacob  wrestled. 
Now  in  Jacob's  nature,  He  experiences  a  severer  agony. 
Sweat.     Although  a  cold  night,  and  He  kneeling  on  cold  ground. 
Drops  of  blood.     Stoical  philosophy,  boasting  its  indifference  to  pain, 

heathenish. 
The  Gospel  reveals  the  tenderest  susceptibilities  to  pain. 
His  struggle  was  an  invisible  agony  of  soul,  as  forsaken  of  God. 
Christ  suffered,  as  the  representative  of  mankind.     Eom.  v.  8. 
Hence  its  mysterious  intensity,  seeming  to  prostrate  the  Eedeemer. 
Adam  condemned  to  sweat,  biit  Jesus  to  blood.     Gen.  iii.  19. 
Luke  a  physician,  alone  mentions  this  fact,  a  trait  of  his  profession. 
Charles  IX.  of  France  died  of  a  bloody  sweat.   Voltaire. 
Attributed  to  his  excessive  fear,  or  violent  passion. 
It  proves  the  Lord's  body  to  have  been  no  mere  phantom. 
The  Lamb  of  God  writhes  like  a  worm,  before  he  can  triumph  like  a  Lion. 
Let  no  one  mock  at  sin  and  death,-  in  view  of  this  scene. 
A  serpent's  bite  in  India,  caused  a  sweat  of  blood.  JDiodonis  Sieiilus. 
This  was  the  bite  of  the  old  serpent.     Gen.  iii.  15. 
He  thus  undid  the  curse,  by  the  sweat  of  His  sinless  brow. 
On  the  morrow.  He  received  the  curse  in  His  own  flesh. 
A  shuddering  nature,  and  divinely  sustained  will,  in  conflict. 
Levitical  economy  was  everyw'here  revealed  in  letters  cf  fire. 
Without  shedding  of  blood,  no  remission,  key  to  all  this  agony. 
The  N.T.  economy  founded  on  grace  divine.     Heb.  viii.  12. 
He  was  made  a  curse  for  us  1    Language  of  appalling  strength. 


NOTES. 


MEMORANDA. 


3IEMOBANDA. 


446 


SUGGESTIVE    COMIMENTARY 


[chap.  xxn. 


This  sweat  of  agony  took  place  in  a  cold  niglit. 
"  By  thine  unknown  sorrows  and  sufferings."  Greek  Liturgy. 
Here  our  safest  elo.iuence  is  our  silent,  adoring  love  1 
Clrrinf.-i  Kvfferijigs  in  Gethsemane. — 
Manner,  1.  Mysterious.  2.  Wholly  unprecedented. 
Cause,  1.  Treachery.     2.  Imminent  death.     3.  Present  temptation. 
Value,  1.  Token  of  Eedemption.      2.  Lesson  of  holy  life.      3.  Pledge  of 
Paternal  mercy. 

1.  The  prophetic  Eevealer  of  the  depths  of  man's  misery. 

2.  The  high  priestly  Expiator  of  the  sins  of  the  world. 

3.  The  kingly  Deliverer  from  their  guilt  and  curse. 


iytavCa.  Struggle,  faintness,  death-strnggle.  Ohhausen.  Only  occurs  here  in  the 
N.T.  A  distress  denoted  by  the  entering  a  contest  (ivoiv).  Bengel.  Jesus'  cry.— As  a 
beam  tested  beyond  its  strength  gives  way,  because  of  the  weakness  of  its  nature. 
Luther.     A  divine  heroism,  seeing,  but  not  shrinking  from  danger.  Beeke. 

uo-el  epifx^oi.  a'i:naT09.  wcrel  is  to  be  joined  with  9po/xPoi,  not  with  oi>aTos.  epofx^oi, 
clotted  drops,  from  Bpetpai,  i.e.  TT-^$a.i,tofix,  or  coa-gidate  :  real  blood.  Beiigel ;  thick,  heavy 
drops,  mixed  with  and  colored  with  blood.  Oosterz';e ;  colored  with  blood.  W.  d-  W. :  mixed 
with  blood.  Lightfoot;  actual  Hood.  Pool,  Mede,  Richter,  Doddridje,  Wetstcin,  De 
Wette  ;  like  clots  of  blood.'  TheoplujlaH,  Euthijmius,  Grotiui,  Scaligcr,  Hammond, 
Marld'and;  clammy  Ato^'i.  Kitto  ;  viscous.  Stuart.  The  Fathers,  for  the  most  jmrt, 
nudevstand  it  literally  as  a  "  sudor  sanguineus,"  so  Hi/nn/,  Ambrose,  Athanasius,  Jerome, 
Bernard,  Au.gnstin-e  ;  drops  of  sweat,  mixed  and  colored  -B-ith  blood.  Meyer,  Alford. 
Aristotle  speaks  of  persons  in  certain  diseases  perspiring  a  bloody  sweat.  In  the  Medical 
Qazette  for  December,  1848,  there  is  an  account  of  a  sweat  of  blood,  imder  circumstances 
of  strong  terror.    It  occurred  in  the  case  of  Norwegian  sailors,  in  a  tremendous  storm. 

Our  Lord  showed  less  heroism  than  martyrs,  if  He  was  only  an  example  of  self- 
sacrifice.  Socrates,  Polyearp,  Huss  showed  more  steadfastness.  Stier.  He  desired  a 
deeper  degree  of  suffering.  Origen.  An  ascetic  view.  Oosterzee.  He  would  avert  the 
ruin  of  Jerusalem.  Ambrose,  Basil,  Jerome.  He  endured  God's  wrath  for  sin.  Melanc- 
thon,  Rambach.  Assaults  of  heU.  Knapp.  Not  dread,  but  a  part  of  the  passion.  Ebrard. 
Forsaken  of  the  Father.  Olihansen.  Pain  Of  body,  loss  of  friends,  d/ead  of  death.  Mei/er 
A  specific  agony,  not  relating  to  the  cross.  Lange.  The  sinless  dread  of  God's  wrath. 
Baxter,  Alexander.  Wrestling  with  an  enraged  ie^/il. Lightfoot.  As  a  vicarious  sufferer, 
He  was  treated  as  if  the  greatest  of  sinners.  Matthew  Hale.  If  it  was  God's  wrath,  an 
angel  could  not  aid  Him.  Lightfoot.  A  subUme  model  of  e^if-sacrifice  does  not  solve 
this  mystery.  Brown.     The  Eternai-  Redemption  of  man  supplies  the  only  key  to  this 

record. 

^^Irifvy^v.  Not  only  on  His  raiment,  but  on  the  ground,— "propter  oopiam:  e^ 
terra  benedictionem  acoepit."  Bengel. 


NOTES. 


CHAP.  XXII.] 


ON    ST.    LUKE. 


447 


45.  And  when  he  rose  up  from  prayer,  and  wa^  come  to  his  disciples,  he  found  them 
sleeping  for  sorrow. 

Come  to  His  disciples.       In  the  abasement  of  His  humanity,   He 

returns  between  His  prayers,  to  His  disciples. 
He  regarded  them  as  some  comfort  to  Him  in  that  fearful  hour. 
But  in  this  great  work,  the  Mediator  must  be  alone. 
He  had  asked  them  "  to  watch  with  Him." 

We  derive  comfort  from  one  watching  with  us,  in  a  terrible  storm. 
Even  though  that  presence  is  no  real  safe-guard. 
Sleeping.     Note  the  feebleness  of  the  best  of  the  saints. 
The  Ivedeemer  sweating  blood,  and  the  disciples  sleeping .' 
It  teaches  us  humility.      "  Let  him  that  thinketh  he  standetb, 

1  Cor.  X.  12. 
The  three  who  slept  at  the  Transfiguration,  slept  at  Gethsemane. 
Sorrow.     Luke  alone  mentions  the  cause.     Intense  grief  stupifies. 
Intense  joy  or  sorrow,  soon  overcomes  human  endurance. 


&0. 


MEMORANDA. 


OTTO  T^?  AvTTijj.  On  account  of,  by  reason  of  very  sorrow,  drrb  here  marks  aa 
occasion  or  effect  produced  by  a  cause  :  bo  in  Luke  xxi.  26  ;  xxiv.  41 ;  Acts  xii.  14  ;  xxiv. 
11.  Such  is  the  meaning  in  Heb.  v.  7,  as  in  the  margin  of  the  A.V.,  "  for  liis  piety." 
Webster's  Syntax.  Koi>ia>/j.c'i'ous.  Sleeping,  stufiified  with  sorrow.  Doddridge.  ChAtao- 
teristic  of  Luke,  a  physician. 


46.  And  said  unto  them.  Why  sUep  ye  i  rise  and  pray,  lest  ye  enter  into  temptation. 
Why  sleep  ye  ?     "I  looked  for  some  to  pity,  but  there  was  none." 

P.^a  Ixix.  20. 
His  burdened  spirit  might  have  been  somewhat  soothed. 
But  they  were  broken  reeds,  "  He  trode  the  wine-press  alone."     Isa. 

Ixiii.  3. 
Rise  and  pray.     A  standing  posture  well  resists  drowsiness.     Luke 

xviii.  11. 
Lest  ye  enter.     The  flesh  too  weak  to  stand  without  grace  in  tfao 

temptation. 
"  It  was  the  hour,  and  power  of  darkness."     Luke  xxii.  53. 

47.  ^  And  while  he  yet  spake,  behold  a  multitude,  and  he  that  was  called  Jitdaet  One 
of  the  tweU-e,  went  before  them,  and  drew  near  unto  Jesus  to  kiss  him. 

Multitude.     Gr.  rabble  or  crowd. 


NOTES. 


MEMORANDA. 


i48 


SUGGESTn'E    COMMENTART 


[chap.  xxr. 


The  sanctuary  of  prajer,  changed  into  an  arena  of  treachery. 

One  of  th.e  twelve.     Henceforth  the  traitor  is  thus  branded. 

The  sharae  and  grief  of  Christ,  but  rejoicing  of  His  enemies. 

But  "He  shall  bring  forth  thy  righteousness  as  the  light,"  &c.  Ps£i, 
xxxvii.  6. 

"Triend.  Matt.  xxvi.  50.  A  term  of  relationship,  now  fearfully  dis- 
honored. 

He  had  been  a  co-laborer  in  the  work  of  Jesus'  life. 

Went  before.  He  met  our  Lord  as  He  entered  the  garden  beyond 
Cedron.     John  xviii,  1. 

The  traitor  may   have  reached  Him   before  the  crowd. 

The  Lord  between  helpless  friends,  and  irreconcilable  foes. 

The  traitor  "  was  a  guide  to  them  that  took  Jesus."     Acts  i.  16. 

Kiss  Him.     Masters  generally  kissed  their  pupils,  among  the  ancients* 

It  was  in  the  highest  degree,  an  act  of  daring  presumption. 

None  of  His  near  est  friends  we  believe  had  ever  kissed  the  Lord. 

The  traitor  alone  with  impure  lips,  dared  profane  his  Maker  1 

This  unprecedented  act,  matched  well  with  his  effrontery. 

This  kiss  upon  the  cheek  of  the  Holy  One  of  God,  was  detestable. 

Our  Lord  meekly  submits  to  this  wicked  salutation. 

The  kiss  of  treachery  once  given,  often  repeated  since. 


irporjpxeTO,  Met  our  Lord  at  the  entrance  of  the  garden.  Andrews ;  without.  Meyer; 
front.  Tholuck ;  hy  moonlight,  Alford.  tfuKfja-ai,  Luie  ;  KaTe(|)i'ATj<r€>',  Matt,  and  Mark« 
Diu  multuttique  osculari.  To  kiss  over  and  over.  Xenophon  ii.  6.  lie  embraced  Him. 
Ebrard.  No  sign  needed.  Andrews.  With  a  devUish  spirit,  to  maintain  hia  consistency. 
Stier.  The  stronger  word  only  emphasised  the  fact.  Hold  Him/ast,  Matt.  xxv^.  48. 
His  darkened  mind  regarded  Him  as  a  great  magician.  Lange,  Betrayal  preceded  the 
falling  recorded  John  xviii.  6.  Lucke,  Olshausen,  Tholuck,  Ebrard. 


48.  But  Jesus  said  unto  him,  Judas,  letrayest  thou  the  Son  of  man  with  a  kiss  ? 

Judas.     That  name,  ^^  praise  of  the  Lord,"  of  lovely  meaning,  for  ever. 

branded. 
Called  to  be  an  apostle,  with  the  distinctive  name  of  the  "  chosen  people." 

I  Pet.  ii.  9. 
1.  The  Lord's  tranquil  presence  of  mind.     2.   His   loving  gentleness. 

3.  His  judicial  serenity. 
Betrayest  thou  ?     Art  thou  daring  enough  to  cany  thy  mockery  to 

this  fearful  point  ? 


NOTES, 


CHAP.  xxn.J 


ON    ST.   lUKE, 


449 


Tbis  sign  iudicates  the  most  cold-blooded  calculation. 

It  shows  him  at  once  His  disciple,  and  His  betrayer. 

The  Lord  reminds  him  of  all  the  grace  and  fellowship  he  despised. 

All  the  love  manifested,  ncTw  becomes  Coals  of  fire  on  his  heard. 

It  is  equivalent  to,  "  I  know  what  this  kiss  signifies." 

The  profoundest  lamentation  of  despised  love  ! 

"  Whom  seek  yo  ?"  measured  the  guilt  of  Judas. 

"  Betrayest  thou  ?  "  rings  with  sound  of  impending  judgment. 

With  a  kiss.     In  the  East,  still  men  kiss  each  other,  after  a  short 

absence. 
Practised  in  apostolic  churches.     Eom.  xvi.  16.     1  Thess.  v.  26. 
The  sacred  sign  of  friendship. 

Judas  saw  his  wickedness  penetrated,  and  himself  condemned. 
Each  word  plunged  a  sword  through  his  heart. 
Greek  order,  "  With  a  kiss,  the  Son  of  man,  betrayest  thout" 
Our  Lord  only  showed  His  meekness,  holiness,  and  majesty. 
He  could  not  win  the  wretch,  devoted  to  hell. 
The  traitor's  heart  remained,  as  cold  as  his  kiss. 
Even  Moslems  mark  the  place  of  treason,  with  a  pile  of  stones. 
The  last  words  to  Judas  were  heart-appalling  enough. 
They  will  thunder  in  his  ears  through  all  eternity  ! 
With  a  kiss  /  with  such  a  kiss,  a  sign  of  treachery! 
This  word  of  the  Lord,  a  cond-emnation  thrown  into  his  face. 
This  question,  the  last  vain  thrust  at  his  hard  heart. 
The  accompanying  glance  !  no  pen.  or  pencil  can  give  that! 
He  preached  to  Judas,  but  gives  Peter  a  look  of  love. 
Preaching  wasted  on  Judas,  but  the  look  brought  Peter  to  teai*. 
An  act  of  lofty  sublimity,  amid  deepest  humiliation, 
1.  Infinitely  gentle,  alluding  to  his  ingratitude. 
3.  Infinitely  severe,  taking  away  the  mask. 
8.  Infinitely  effectual,  Judas  despairs. 


ME3IOIIANDA 


(fnK-qnaTi,  "Whom  seek  ye?"  John  xviii.  iv.  The  kiss  was  first  given,  then  thid 
question,  Whom  seek  ye  ?  Lampe,  Gerlach,  Brown.  The  rebuking  voice  ol  Jesus  com- 
pelled  Judas  to  make  a  hasty  retreat,  which  put  the  multitude  into  a  sympathetic  tiight. 
Lange.  The  fright  or  falling  doixbtless  a  miraculous  stroke  cf  almighty  Power  and 
insulted  Love.  He  did  not  give  the  kiss  until  after  the  question.  Whom  seek  ye  ?  Chrii- 
iostom,  Cyril,  Stier.  Judas  encouraged  the  multitude ;  "  Go  on,  I  will  shew  you  nothing 
ie  to  be  feartd."  Tischendorf.  Omitting  the  interrogation,  it  becomes  a  judicial  s^jnteuce. 
KrummacJter.  Invisible  tempters,  like  vipers,  gliding,  whispering  through  the  garden, 
were  cast  off  with  a  stroke,  and  He  advanced  to  meet  the  band.  Oostcr^ec. 


NOTES, 


3IEMORANDA. 


450 


SUGGESTIVE   COMirENTARY 


[chap.  XXU. 


49.  Whenthey  which  were  about  him  saw  what  would  follow,  they  said  mito  him.  Lord, 
$hall  we  smite  with  the  sword  ? 

Lord.     Many  consult  the  Lord,  and  follow  their  own  passions. 

Smite  ?     Shall  we  strike  at  a  venture,  and  di-ive  them  hack?' 

Magistrates  turning  tyrants,  cease  to  deserve  loyalty. 

Our  carnal  spirit  understands  not  the  divinity  of  His  sufferings. 

Man  must  not  invade  God's  prerogative. 

In  the  case  of  murderers,  society  is  bound  to  destroy  them.     Gen.  ix.  Bj 

Eom.  xiii.  4. 
Sword.     Not  the  classical  term,  but  one  used  by  Homer. 
It  denoted  a  knife  worn  by  heroes,  for  slaying  animals. 


Omit  auTcp.  Tisehendorf,  Alford, 


50.  H  And  one  of  them  smote  the  servant  of  the  highpriest,  andeut  off  Ms  right  ear. 

Smote.     The  murderous  blow  was  aimed  at  the  head. 

A  new  and  grievous  indignity  inflicted  on  owe  Lord. 

For  a  moment,  it  disturbs  the  sacred  dignity  of  His  patience. 

It  is  far  easier  to  fight  for  Christ,  than  endure  for  His  sake. 

Crusaders  are  always  more  numerous,  than  martyrs. 

Suffering  for  Christ  can  be  only  endured  from  love  to  God. 

The  first  of  innumerable  wounds  by  carnal  zeal,  in  the  Lord's  cause. 

The  Lord  of  the  Church  often  thunders.  "  Not  with  such  aids  /" 

The  crusaders  and  the  battle-field  of  Kappel,  are  examples. 

Suffering  and  praying,  the  best  weapons  for  Christ's  cause. 

Swords  and  staves,  the  chosen  weapons  of  a  false  Church. 

Servant's  name  was  Malchus,    and  Peter  held  the   sword.       John 

xviii.  10. 
Even  zeal  for  the  Kedeemer  is  sin,  if  not  with  knowledge.     Eom.  x.  2. 
High,  priest.     Luke  i.  5.     See  Notes. 
Right  ear.     False  preachers  cut  off  the  ears  of  the  people. 
They  rob  them  of  their  willingness  to  hear  the  truth. 


Je^iov.      Emblematic  of  the  priesthood  being    henceforth    enslaved.  TheophyLtot, 
Je\riBh  nation  made  judicially  deaf.  Barradius.     The  abolition  of  the  LsTitical  priest- 


NOTES, 


CHAP,  xxn.] 


ON  ST.  LUKE. 


451 


hood.  Major.  None  of  the  Synopticists  say  that  it  was  Peter  who  did  the  deed  :  the  act 
did  not  ledound  to  his  honor,  and  the  account,  with  the  mention  of  its  author  by  name, 
might  have  brought  Peter  into  some  difficulty.  John,  however,  who  did  not  write  his 
gospel,  till  after  Peter's  death,  had  no  such  motive  for  silence.  Oostergee. 


51.  And  Jesiu  atuicered  and  said,  Suffer  yc  thusfar.     And  he  touched  his  ear,  and 
healed  him. 

Suffer  ye.     Suffer  them  thus  far.  Geneva. 

This  sudden  appeal  to  the  sword,  introduces  wrathful  confusion. 

He  would  not  have  them  think,  they  took  Him  by  the  sword. 

Much  less,  that  Peter,  by  it,  could  defend  Him. 

"  Let  me  alone  till  I  heal  the  wounded  man." 

Jehovah  bound  by  pray  <T.     "Let  me  alone  that  I  may  destroy  them." 

Deut.  ix.  14. 
It  illustrates  the  depravity  of  the  Hebrews,  and  the  power  of  prayer. 
God  often  permits  evil,  only  to  illustrate  His  grace  and  jDOwer. 
Healed  him.      Only  miracle  of  healing,  a  fresh   wound,  caused  by 

violence, 
Upon  an  enemy  who  asked  no  favor,  and  showed  no  gratitude. 
The  chief  priests  and  captains  were  desperately  depraved,  since  this 

miracle  produced  no  effect  upon  them. 
He  illustrates  His  own  word,  "Do  good  to  them  that  hate  you."     Matt> 

V.  44. 
Faith  was  the  condition  required  in  all  other  miracles  of  healing. 
The  servant  may  have  been  compelled  to  be  present. 
At  the  same  moment  He  heals  the  wound,  and  rebiikes  the  smiter. 
Often  still  does  He  repair  wounds,  made  by  rash  friends. 
He  proves  His  power  of  working  miracles  had  not  departed. 
Thus  He  provides  also,  that  Peter  shall  not  be  punished. 
Malchus'  soul  is  to  be  won,  rather  than  his  life  taken. 
2'he  last  act  of  t'.iose  hands,  now  stretched  out  to  be  bound. 
With  this  parting  ray  of  kindness,  the  Sun  of  Love  set  in  Gethsemane. 
He   acts   with   almighty    Power,    but   declines   using    it   for   Hia    own 

deliverance. 
Jle  had  endured  the  kiss,  but  permits  not  the  sword. 
His  warm  love  to  His  foes  was  but  coldly  responded  to. 
Jesus  free  in  His  bonds,  His  enemies  bound  in  their  freedom. 


3IEMORANDA. 


WOTES. 


MEMORANDA. 


452 


SUGGESTIVE  COMMENTABY 


[chap.  xxn. 


eare  eus  tou'tov,  mentioned  by  Luke  alone.  1.  Bear  with  my  disciples.  Whitiy, 
Henry.  2.  To  restrain  the  disciples, — "  Desist."  Calvin,  Bengel,  Wetstein,  Olshausen, 
Q-rotius,  Meyer,  Rosenmuller,  Kuinoel.  3.  To  the  enemies, — "Permit  me  to  heal  it." 
Barradius,  Doddridge,  Hammond,  Oosterzee.  4.  "  Let  this  suffice."  Campbell.  5. 
"Suffer  even  this."  Major,  6.  "Excuse  their  rashness."  Light/oot.  7.  "Leave  me 
alone."  Lunge.  8.  "  Suffer  them  to  show  their  attachment  to  me."  W.  &  W.  His  hands 
were  held,  and  He  says.  Suffer,  permit  me  thus  far  ;  i.e.  to  touch  the  ear  of  the  wounded 
person.  AlJ'ord.  Desist  no  further.  Alioli.  Enough.  Kistemaker.  Let  them  go  on  thus 
far.  Lvther.  Hold  back  thus  long.  BambacJi.  He  desires  His  hands  free  for  a  miracle. 
Hess,  Stier. 

idaaro.  Some  secret  good  in  the  servant,  known  only  to  Jesus,  may  have  been  the 
cause  of  the  cure.  Williams.  Peter  withdrew  during  the  astonishment  at  the  cure. 
Olshausen.  Luke,  the  physician,  adds  (cat  atjidixevos  Kai  ainov.  Omitted.  Tischendorf, 
Alford,  Cod.  Sinai, 


52.  Then  Jesus  said  unto  the  chief  priests,  and  captains  of  the  temple,  and  the  elder*, 
which  were  come  to  him.  Be  ye  come  out,  as  against  a  thief,  with  swords  and  staves } 

Jesus  said.     Probably  spoken  while  they  were  binding  Him 

Chief  priests.     Men  of  rank,  not  ashamed  to  act  as  highwaymen. 

It  indicates  how  important  they  deemed  His  apprehension. 

They  would  thus  humble  themselves,  to  be  sure  of  their  prey. 

He  could  not  believe  Roman  soldiers  knew  His  character. 

Priests  came  to  gratify  their  curiosity  and  malice. 

Mob  only  instruments,  proof  of  their  rulers'  mahce  and  cowardice. 

The  binding  of  His  limbs,  the  liberation  of  our  souls. 

Captains.     Of  the  temple  guards,  first  placed  by  Herod  the  Great. 

Temple.     Luke  i.  9.    Description  of  edifice  and  furniture.     See  Notes. 

Thief.     Gr.  robber.     And  required  by  the  context. 

A  touch  of  human  resentment  at  the  indignity  offered. 

"  Have  I  ever  had  anything  in  common  with  robbers?" 

Honor  wounded,  is  a  deeper  injury  than  the  flesh  can  receive. 

Christ  treated  as  such,  since  sinners  rob  God.     Mai.  iii  8. 

Swords.    "Denotes  armed  officers.    Staves.    Armed  rabble,  with  elubs, 

&c. 
What  cowardice  for  so  many  to  come  out  to  take  one  unarmed  man ! 
Innocent  persons  can  never  appropriate  Jesus'  words. 
Joseph's  brethren  were  indeed  not  spies,  but  murderers  in  spirit.     Gen. 

xlii.  31. 


NOTES, 


xxn.J 


ON    ST.    LUKE, 


453 


apxi-epeU.  Some  were  present,  Lichtemtein.  Servants  sent,  masters  voluntarily 
present.  Ebrard,  Lange.  "  Captains;  "  guaid  officers.  Campbell  Belonging  to  Autonia 
Fortress.  Meyar.  Not  of  Antonia,  but  sacerdotal-chiefs  of  the  several  suntries  of  Priests 
and  Levites,  who  kept  watch  and  ward  in  the  temple  by  day  and  night.  Wordsworth. 
efeAjjAuSaTe.  Bengel,  Tisckcndorf,  omit  the  interrogation  point. 


53.  When  I  was  .daily  with  you  in  the  temple,  ye  stretched  forth  no  hands  against  vie: 
but  this  is  your  hour,  and  the  power  of  darkness. 

Daily.     He  reminded  them  of  attacks,  they  had  often  secretly  planned. 

The  Lord  was  silent  concerning  His  miracles  performed. 

The  many  victories  gained  over  their  perplexities  and  weakness. 

He  reproaches  them  for  cowardice,  now  changed  to  malice. 

Against  me.  Me,  emphatic,  implies  violence.  I  could  yield,  hut  be 
compelled  by  violence,  Nevee  ! 

Your  hour.  Triumphs  of  evil  men  and  spirits,  have  li^nits  in  Provi- 
dence. 

Satan  could  not  touch  Job,  until  permitted  of  God. 

Could  not  hasten  Christ's  death,  nor  prevent  His  resurrection.     Eev.  i.  4. 

Their  hour  was  to  crucify.  His  was  "  to  lead  captivity  captive."  Eph. 
iv.  8. 

After  Stephen  was  martyred,  Saul  was  converted. 

After  Huss  was  burned,  the  Eeformation  dawned. 

After  Mary's  persecution,  the  Bible  spread  in  England. 

After  Christ  was  taken  and  crucified,  redemption  was  finished.  John 
xix.  30. 

"  At  evening  time  there  shall  be  light."     Zech.  xiv.  7. 

Two  parties  are  here  at  work,  Satan  and  the  Jews  under  him. 

"  Your  hour,''  an  hour  longed  for,  but  not  given  you  before." 

The  divine  permission  lies  in  the  hour  itself. 

Power.     Satan's  empire,  Judas  and  his  accomplices,  subjects. 

Ye  have  power  over  Me,  since  Satan  has  power  over  you. 

They  the  instruments  of  the  devil.  He  of  I'rovidence. 

The  Lord's  clearness  of  mind,  seen  amid  surrounding  gloom. 

The  long  predicted  hour  of  redeeviing  the  fallen  race  has  come. 

At  dawn  of  day  Christ  rose,  at  noon  He  died,  at  midnight  was  taken. 

His  disciples  could  not  watch  one  hovr.  His  enemies  did  all  night. 

Darkness.     Allusion  to  midnight,  Satan's  dark  empire. 

Those  "  loving  darkness,"  &c.,     Jotm  iii.  19,  imder  the  rule  of  fiends. 


MEM  OMAN  DA. 


43 


WOTES. 


MEMOltAA  DA. 


454 


SUGGESTIVE    COMMENTARY 


[chap.  XXIt. 


S>pa.  The  honv  i»ppointed  in  the  DiviBe  counsels.  Meyer,  Onsterzee.  Allusion  to 
the  brief  duration  of  the  power  of  evil.  Ncanilcr.  Such  deeds  best  done  at  night  ;  ironical. 
The  time  appointed  by  God,  and  iniquity  has  obtained  this  power.  Grotius,  Wetstein, 
Kuinoel,  Olshaiisen.  The  dark  hour  of  night.  Jacoti.  Discriminates  between  enemies 
and  Satan.  Alford.  Favorable  moment  to  encourage  cowards.  De  Wette.  Luke,  who 
has  exclusively  preserved  this  last  saving  of  the  Lord,  in  the  garden,  oonits,  on  the  other 
hand,  the  flight  of  the  disciples,  and  that  of  the  young  man,  Mark  xiv.  43-52. 


54.  IT  Then  took  they  him,  and  led  him,  and  brought  him  into  the  high  priest's  houte. 
And  Peter  followed  afar  off. 

Took  Him.     And  bound  Him.     John  xviii  12. 

The  heginning  of  His  being   "  reckoned  among   transgressors."      Isa. 

liii.  -12. 
lied  Him.     Far  nearer  His  crown,  though  a  prisoner,  than  before. 
He  surrenders  Himself  a  gift,  then  a  nacrifice. 
This  bound  One,  is  the  captain  of  God's  host. 
His  fettered  liauds,  tear  away  the  bands  of  oui  death. 
High.  Priest.     Probably  Caiaphas  and  Annas  used  the  same  residence. 

Matt,  xxvi  57  ;  John  xviii.  13. 
House.     Luke  i.  40.     Antiquities  of  oriental  buildings.     See  Notes. 
Peter.     Knowing  his  character,  we  expect  him,  boldly  to  stand  forth. 
This  eminent  apostlfe  shews  his  strength  and  wepkness. 
Afar  off.     They  did  not  seem  anxious  to  arrest  the  disciples. 
Followed.     Doubtless  from  true  affection,  and  not  of  idle  curiosity. 
Peter's  fall  a  beacon  to  the  Church,  the  record  a  proof  of  inspiration. 
No  human  inventor  would  have  made  one  of  the  chief  apostles  basely, 

thi'ee  times,    deny  and  desert  his  Master. 
The  steps  of  the  backsLider  gradual. 

1.  Self-confidence.     Eeady  for  prison  or  death.  ' 

2.  Indolent  neglect  of  prayer.     "  I  am  ready,"  says  nothing  of  God. 

3.  Indecision.     First  fought,  then  fled,  then  followed  afar  off. 

4.  Bad  companij.     Mingled  with  the  servants  of  the  priests. 

5.  Overwh<;lmed  with  fear,   when   discovered  by  a  girl.     John  xviii.  17 ; 

Matt.  xxvi.  71. 

6.  Open  denial,  falsehood  and  prof  an  ity .     Matt.  xxvi.  74. 


Arrest  made  at  about  10  p.m.;   taken  to  Caiaphas  at  11.  Jones;    laier.  Andre^rt, 
«pXi6pc'w9.       Annas.    Meyer,    Alford,    Wordsworth.      Caiaphas.    Andrews,  Oosterzee. 


NOTES. 


CHAP.  XXII.l 


ON  ST.  LUKE. 


465 


"House ;  "  palace  of  Caiaphas,  where  the  denials  took  place.  Lightfoot,Noi-ton, Robinson, 
Oresioell,  Friedlieb,  Oosterzee.  From  the  time  of  being  a  Eoman  province,,  the  right  of 
punishing  capitally  was  taken  away  from  the  Jews.  This  power,  an  attribute  of  Roman 
sovereignty.  Dupin.  Sanhedrim  did  not  lose  the  power  by  neglect.  yViner,  Friedlieb. 
Eight  continued  in  ecclesiastical,  not  in  civil  cases.  Kraft.  Had  the  right,  but  not  on 
holy  time.  Augustine..    Pilate  heard  reserved  cases,  visiting  Jerusalem.  Ewald,  Friedlieb. 


55.  And  when  they  had  kindled  a  fire  in  the  viidst   of  the  hall,  and  were  set  down 
together,  Pettr  sat  down  among  them. 

I 

A  fire.     Nights  in  Palestine,  especially  in  spring,  often  very  cold. 

Dwellers  in  a  warm  climate,  with  thin  blood  feel  the  least  chill. 

Note  Peter's  fatal  boldness  as  he  rushes  in  not  being  sent. 

It  wants  a  proper  call,  proper  weapons,  prepfer  courage. 

He  warms  his  hands,  but  his  heart  seems  to  freeze. 

Sky  in  Palestine  for  seven  months  is  almost  cloudless. 

In  November  and  December  rain  falls  heavily,  rarely  after  that  till  March. 

The  ground  is  never  froz.en,  snow  falls  in  Januaiy  and  February,  on  the 

m-ountains. 
If  a  foot  deep  it  lies  but  a  few  days,  in  the  valleys  but  a  few  hours. 
Thunder  and  lightning  are  frequent  during  the  winter. 
The  absence  of  i-aiu  for  seven  months  causes  the  verdure  to  die. 
The  trees  and  millet  fields  alone  are  green  in  the  fall. 
The  Passover  took  place  in  the  middle  of  Nisan  or  April. 
House.     Gt.  hall.     Translated' pa?ac(?.     Matt.  xxvi.  3  ;  Mark  xi v.  54. 
Among'.     Alas  !   boasting  Peter   sitting  in   the   seat  of  the  scornful. 

Psa.  i.  1.  , 

He  wished  to  do  better  than  the  others,  but  fell  far  lower. 


MEM01iAi\  DA. 


a\l/avTu>i':  TrepiaxljdvTojv.  Cod.  Sinai.,  Tiseliendorf.  Peter  was  sitting,  Matt.  xxvi.  69, 
standing  by,  John  xviii.  16.  Sometimes  one  and  the  other,  restless  in  sin.  Oosterzee. 
avAi^s.    High  priest's  tenure  waa  too  frail  for  a  palace ;  merely  an  oflfieial  residence.  Stier, 


56.  But  a  certain  maid  beheld  Mm  as  he  sat  by  the  fire,  and  earnestly  looked  upon 
him,  and  said.  This  man  was  aUo  with  him. 

Certain  maid.      Gr.  generally  signifies  a  slave,  maids  were  usually 
porters.     John  xviii.  17. 


NOTES. 


ME3IORAN  DA. 


456 


SUGGESTIVE  COMMENTABY 


[chap.  xxn. 


Porter  among  Greeks  and  Eomans,  a  male ;  Jews,  a  female. 

It  does  not  soften  Peter's  sin,  "  a  certain  maid  said,"  &c. 

These  are  the  only  females  who  seem  to  take  part  with  the  enemies  of 

our  Lord. 
These  only  serve  to  detect  Peter,  and  vindicate  Christ's  omniscience. 
Not  one  female  shares  openly  in  the  work  of  persecuting  Him. 
A  heathen  wife  interceded  for  His  life  with  the  governor. 
Women  bewailed  Him  when  condemned  to  the  cross. 
Of  a  woman  He  was  bom  Immanuel,  God  with  us. 
He  was  anointed  by  a  female  for  His  burial. 
Women  were  first  at  His  grave,  first  at  His  resuiTection. 
Women  ministered  to  His  wants  in  Galilee. 

Beheld.     Favorite  word  with  Luke.     A  doorkeeper.     John  xviii.  17. 
Every  enemy  however  humble,  is  formidable  to  one  forsaking  God. 
Fire.     Gr.  light,  by  which  Peter  was  recognized  as  a  disciple. 
Warm  days  are  often  followed  by  intensely  cold  nighte. 
"  In  the  day  the  di-ought  consumed  me,  frost  by  night."     Gen.  xxxi.  40. 


TO  <^is  is  used  69  times  in  tlie  N.T. ;  67  translated  light,  as  it  should  have  been  here. 
nvp,  verse  55,  is  the  Greek  word  tor  fire.  Cbaxcoals,  John  xviii.  18.  W.  <&  W.  TraioiVicj), 
All  the  four  Evangelists  mention  the  TiaiSicncT).  Properly  a  girl,  Cut  often  a  maid- 
servant. Peter  did  not  deceive,  as  no  one  had  a  right  to  ask  him.  Paulus.  Rationalists 
gravely  doubting  whether  sin  has  in  it  any  guilt,  can  see  no  turpitude  in  Peter's  denial. 


57.  And  he  denied  him,  saying,  Woman,  I  know  him  not. 

He  denied.     A  sin  of  no  common  magnitude. 

He  was  a  chosen  apostle  of  Christ,  witness  of  his  works. 

He  had  enjoyed  greater  privileges  than  all  mankind. 

He  had  just  received,  under  peculiar  solemnity,  the  Lord's  Supper. 

He  may  have  just  heard  the  xiv.,  xv.,  and  xvi.  chapters  of  John. 

He  had  been  plainly /orcwar/iei  of  his  danger,  and  ought  to  have  been 

forearmed. 
Contrast  our  Borcl  entering  the  garden  with  humble  prayer,  and  Peter 

rushing  into  the  hall  of  Pilate,  with  self-confidence. 
The  love  of  life,  fear  of  death,  obliterate  numerous  good  resolves. 
I  kno  v7  liim  not.     A  quick,  cold,  vague  answer.     1  Cor.  x.  12. 

1.  In  the  light  of  his  calling,  Peter's  denial  shows  decided  guilt. 

2.  In  the  light  of  hia  character — his  conduct  is  in  keeping. 

NOTJES. 


CHAP.  XXII.] 


ON    ST.    LUKK. 


467 


3.  In  the  light  of  circumstances — his  sin  is  some-what  extenuated. 

4.  In  the  light  of  conscience — the  sentence  we  must  pass,  dies  on  our 

lips — guilty. 
Peter's  donial,  an  aggravation,  his  repentance,  an  alleviation  of  Cbrisrs 
sufferings. 


Three  distinct  denials.  Maeknighi,  Wall,  EUley.  Peter's  confusion  of  mind  api)eari 
In  the  different  accounts.  Oosterzee.  yvvai  should  follow  the  reply  of  Peter.  Tischf.ndorf, 
Cod.  Sinai,    aiirov,  omitted  by  some  ancient  authorities.  Alford;  omitted.  Cod.  Sinai. 


3IE3IOUAADJ. 


58.  And  after  a  little  while  another  saw  him,  and  said.  Thou  art  also  of  them.    And 
Peter  said,  Man,  lam  not. 

Another.     Eestless,  he  approached  the  door,  and  found  it  closed. 

I  am  not.     Whilst  denying  his  Master,  he  is  imconsciously  denying 

himself. 
"Whilst  denj-ing  that  he  is,  he  in  fact  ceases  to  be  a  disciple. 
His  very  words  show  the  flutter  of  an  agitated  guilty  mind. 
Falsehood  always  self- contradictory,  seldom  is  calm. 
Underground  of  all  denials,  unbelief,  the  most  subtle  of  all  siNS. 
The  higliest  saint  a  trail  creature,  apart  from  divine  aid. 
lie  yet  has  a  capacity,  almost  boundless  for  doing  evil. 
It  was  not  a  premeditated  malicious  renunciation  of  his  Saviour. 
But  a  concealment  of  his  relation,  allegiance,  discipleship. 
One   sin  hardens  the  heart  for  another.      The   course  of  evil  is  evet 

downward. 
Combination  of  falsehood,  ingratitude,  disloyalty  and  profanity. 
Peter  could  not  afterward  plead  he  was  surprised. 


htfXK,    At  the  same  time  as  the  waiSia-m),  in  Mark.  ziv.  69,  and  theoAAi),  Matt.  XXtL 
n.    John  xviii.  25  reconciles  the  three  accounts.  Wordsworth, 


NOTES. 


3£EMOIiAA  DA. 


458 


SUGGESTIVE    COMMENTARY 


[chap. 


50.  And  about  the  space  of  one  how  after  another  confidently  affirmed,  savina.  Of 
a  triiUi  (his  feUow  also  was  icith  him  :  for  he  is  a  Qolilfean. 

Ono  hour.     The  shock  was  not  overcome  for  an  hour. 

I'der  was  hastening  out  of  danger,  and  went  to  the  gate. 

A  space  of  an  hour  granted,  to  a-rouse  conscience,  in  vain,  unless   the 

Spirit  aids. 
Patience  of  the  Lord,  only  serves  to  harden  the  impenitent. 
Another.     A  relative  of  Malchus.     John.xviii.  26. 
Galilean.     Luke  i.  26.  ■•  Had  he  been  silent,  he  would  not  have  been 

recognized. 
The  apostles  were  styled  Galileans  by  the  anijels.     Acts.  i.  11. 
Galileans  spoke  rough  dialect  of  the  Syriac. 

They  could  not  properly  pronounce  gutturals,  and  they  used  "  ?"  /or  "s." 
Their  projiunciation  was  broader  and  flatter,  than  that  of  the  Jews. 


Wetstein  {nA  loc.)  gives  many  examples  of  various  provincial  dialects  of  Hebrew. 
On  the  peculiarities  of  the  Galilean  dialect,  and  the  frequent  misunderstandings  thence 
arising,  see  Fiicri/icfi ;  and  Bi(.Tfo»/,  in  his  Chald.  and  Talmud  Lexicon.  The  pronun- 
ciation w.as  uncouth  and  indistinct ;  hence  the  Galileans  were  not  allowed  to  read  aloud 
in  the  synagogues.  Lange. 


60.  And  Peter  said^  Man,  I  knoic  not  what  thou  gayest.  And  immediately,  while  he  yet 
sjiake,  the  cock  creiv. 
Sayest.     Idiomatic  for  meanest. 

Cock  crew.     Domestic  fowls  not  allowed  the  Jews  by  Babbis. 
But  the  Roman  ma.sters  took  them  with  them,  where  they  went. 
Eoman  soldiers  in  Antonia  cared  not  for;  Jewish  laws. 
The  cock  had  crowed  twice  already.     Mark.  xiv.  72. 
Warning  after  warni)ig  had  passed  unheeded  by. 
David  lived  in  sin  nearly  a  year  before  repenting.     2  Sam.  xi.  27. 
The  crowing  of  the  cock,  should  be  a  daily  call  to  reptntance. 
Yet  spake.     With  terrible  oaths  and  imprecations.     Matt,  and  Maik. 


ovK  o'Sa.  Some  make  seven  denials.  Stroul;  eipht.  Siraust.  Paulm;  nine.  Osiander. 
Peter's  denial  excused  by  Strauss.  Rationalistic  rfcci'licism  and  immorality  meet. 
Owing  to  the  power  of  darkness.  OlalMU»en.  "  Cock  crew  "  Firbi,  2  a.m.;  second,  3  a.ai. 
Qre$weU,  Wieseler. 


NOTES. 


CHAP.  XXII.] 


ON    ST.    LUKE. 


459 


MjL..uxy±t.AJ\  DA. 


61.  And  the  Lord  turned,  and  looked  upon  Peter.    And  Peter  rememhered  the  word  of 
the  Lord,  how  he  had  said  unto  him.  Before  the  cock  crow,  thou  shall  deny  me  thrice. 

The  Lord  turned.     Mentioned   by  Luke  only,  discovering  jjrofound 

spiritual  insight. 
See  the  infinite  mercy  of  the  Lord. 

Just  being  led  to  Caiaphas,  when  the  last  denial  took  place. 
He  wan  surrounded  by  enemies  longing  for  His  blood. 
He  foresaw  the  outrages  of  an  unjiist  trial,  and  painful  death. 
He  was  suffering  for  all  the  world  of  the  redeemed. 
Yet  He  did  not  forget  His  weak,  erring  disciple. 

Looked.     Gr.  with  steadfastness.     Implying  that  the  Lord  remembered. 
Our  Lord  had  no  opportunity  of  speaking  to  him. 
Temples,  except  the  shrines,  were  divided  only  by  rows  of  columnB. 
Peter  could  be  seen  several  hundred  feet  distant. 

1.  There  is  a  lookoi  vengeance. 

The  three  angels  "?ooA;etZ  towards  Sodom."     Gen.  xviii.  16. 

And  "  the  Lord  looked  on  the  host  of  the  Egyptains."     Ex.  xiv.  24. 

2.  There  is  a  look  oi  power  on  the  soul,  subduing  unbelief. 

"The  Lord  looked  upon  Gideon,  and  said,  Gointhis  thy  might."'     Judges 
vi.  14. 

3.  There  is  a  look  oipity.     Psa.  Ixix.  20.     A  sermon  Peter  never  forgot. 
"  The  Lord  looked  on  their  affliction."     Ex.  iv.  31  ;  Deut.  xxvi.  7. 
Peter  felt  it  to  be  the  searching  Eye  of  the  judgment  day. 

If  Jesus  when  a,  prisoner  had  a  heart  so  full  of  grace,  what  must  He  have 

now,  when  on  the  mediatorial  throne/ 
The  Lord's  look,  the  expression,    1.  Of  kind  remembrance.     2.  Of  inward 

grief.      3  Of  blessed  consolation.      4.  Of  a   timely  hint  to  depart 

quickly. 
Chrisfs    faithfulness,  1.  Gracious  warning.      2.  Look  of  compassion.     3. 

Eousing  sign  of  the  crowing  cock. 
The  force  of  the  look  enhanced  by  a  lifelong  intimacy  with  Jesus. 
The  terrible  indignities  He  was  suffering,  intensified  it. 
The  brevity  of  the  divine  record  adds  to  its  sublimity. 
"  Let  there  be  lighV  in  the  soul  of  Peter,  and  it  icas  so. 
The  Lord's  forgotten  divinity,  quickly  illumined  one  dark  soul. 
Thrice.     To  the  threefold  denial,  the  thrice  repeated  question.     John 

xxil7. 


fvep\€<j/(v.  He  had  a  miraculous  knovltdgs  of  all  that  was  passina.  When  Petei 
passed,  He  looked  upon  him.  Some  make  it  an  inward  transiiction.  Augustine,  St'.lla. 
Oooit  only  divided  from  the  Hall  of  Justice  by  a  o^clnnnade.  Ocsterzee.      &.ccording  to 


NOTES, 


MEMOltANDA. 


460 


SUGGESTIVE    COMMENTARY 


[chap.  XXII. 


intimations  in  Mark  and  Luke,  it  is  most  probable  He  was  taken  throngb  the  hall  in 
which  the  servants  were  warming  themselves,  to  another  guard-room,  and,  indeed, 
actually  at  the  moment  when  Peter  had  just,  for  the  third  and  last  time,  denied  Him. 
Lange.  Denials  all  took  place  in  the  house  of  Annas.  OUhausen,  W.  db  W.  In  an  open 
chamber,  looking  on  the  Court.  Bobliison. 

After  tpiainjcrat,  add  <r^(u.epo>'.  Tischendorf,  Alford,  Cod.  Sinai. 


62.  And  Peter  went  out,  and  wept  bitterly. 

"Went   out.     Into  the  blackness  of  night.     Judas  into  the  blackness  of 

despair. 
The  angel  of  mercy  went  with  him,  in  the  path  of  sorrow. 
Wept.     His  tears,  1.  Honoring  to  Jesus.     2.  Eefreshing  to  himself.      3. 

Significant  to  us. 
The  bitter  tears   of  Peter,   the  cast  down  silver  of  Judas,  alike  honor 

Christ. 
Weeping  bitterly,  he  waited  the  dawn  of  a  better  morn. 
It  is  always  a  time  to  n  ecp,  because  always  a  time  to  love. 
Bitterly.     "It  is  an  evil  thing  and  bitter,  forsaking  the  Lord."     Jar, 

ii.  19. 
"  The  backslider  in  heart,   shall  be  filled  with  his  own  ways."     Prov. 

xiv.  14. 
"  I  abhor  myself,  and  repent  in  dust  and  ashes."     Job  xlii.  6. 
Eemorse  makes  man  wretched  as  Cain,  Esau,  and  Judas. 
Penitence  alone  can  lead  them  t-o  a  Father  in  heaven,  and  peace. 
Peter's  fall  and  repentance  indubitable  evidence  of  the  authenticity  of 

the  Gospel. 
His  sin  a  union  of  ingratitude,  cowardice  and  falsehood. 
His  pre-eminence  among  the  apostles  probably  due  to  his  fall,  and  his 

age. 


ewi/SaXioi'  of  Mark  xiv.  72,  seems  to  require  tuanov.  Fritzsche,  Oosterzee.  Betook  to 
weeping.  Bengel;  burst  into  tears.  Stapuleus.  Covering  his  face.  Theophylaet :  he  pro- 
ceeded to  weep.  Grotius;  rushing  out  to  weep.  Beza.  Eeflecting  thereon,  ic.  Wetitein^ 
Meyer,  Alford, 


63.  IT  And  the  men  that  held  Jesiis  mocked  him,  and  smote  tiinu 
Slocked.    After  His  first  examination,  unnoticed  by  Lake. 


NOTES. 


CHAP.  XXU.] 


ON  ST.  LUKE. 


461 


In  all  this  rage  of  men  and  hell,  His  faithful  heart  was  as  a  dove,  -with  the 

olive  branch,  high  above  the  floods. 
Smote.     Gr.  implies  great  severity,  -with  blows  inflicted. 
Should  Christians  hastily  resent  insults,  when  the  Eedeemer  vras  as  a 

Lamb? 
By  a  mere  act  of  His  -svill,  He  might  have  criTshed  His  foes. 
Such  their  malice,  the  forms  of  a  trial  were  far  too  slow  for  them. 
The  hall  of  justice,  was  converted  into  an  arena  of  brutality. 
Cowards  being  no  longer  afraid,  are  always  ferociously  cruel. 
The  trentmeut  of  prisoners  of  war  in  every  age  illustrates  this. 
They  desired  to  avenge  the  repulse  received  in  Gethsemane. 
His  meek  submission,  measures  the  infinite  depth  of  His  love.  ^ 


fvewai^ov,  wounding  with  violence.  Sepeiv,  heating tiie  wholehodj.  rvvrciv,  ttrilcing 
ft  part.  Bengel.  Jesus  was  placed  in  prison.  Sepp.  No  reason  for  this  supposition. 
Oosierzee.  "Mocked."  Council  members  did  not  participate.  S<.■Jtk?Vrma(;/^er.  Sepovrei. 
"Man  is  half  beast,  and  half  devil."  Voltaire.  Strong  testimony  of  total  depravity,  from 
ft  maligiiant  enemy  of  the  Bible. 

ISoxTov  'Irjaovv,  avTw.  Tischendorf,  Alford,  Cod,  Sinai, 


64.  And  when  they  had  hlind.folded  Mm,  they  struck  him  on  the  face,  and  asked  him, 
laying,  Prophesy,  who  is  it  that  smote  thee  f 

Blindfolded.     Soldiers  not  knowing  Him,  insult  the  omniscient  Son  of 

God. 
Believers  Imowing  Him,  often  act,  as  if  Jehovah  loas  blindm 
1.  How  much  He  sees.     2.  How  sublime  His  silence.     3.  How  powerfully 

He  preaches. 
Struck  Him.     The  lowest  step  of  Jesus,  was  nearest  to  His  throne. 
who  is  it  ?     Many  will  be  desirous  of  escaping  that  burning  eye. 
At  that  day  it  may  be  said,  Eeader,  '♦  Thou  art  the  man." 
*'  Who  smote  Thee?"    Answer,  "  I,  and  my  sin." 


ME3IORANDA. 


tTvvTov  avTou  TO  Trp6(ranTov  koX.  Omitted  hy  many  ancient  authorities :  seems  to 
have  beet  a  marginal  addition,  which  afterwards  crept  into  the  text.  Tischendorf,  Mey»r, 
Oottersee,  Alford!   omitted.  Cod.  Sinai. 


NOTES, 


MEMORANDA. 


462 


SUGGESTIVE    COMMENTAET 


[oEAP.  xxn. 


65.  And  many  other  things  blaiphemously  spake  they  against  him. 

Blasphemously.  Despite  fully.  Tyndale.  Under  all  this  wicked  treat- 
ment our  Lord  continued  silent. 

Four  times  is  His  silence  mentioned  before  Caiaphas  and  Herod,  twice 
before  Pilate. 

He  forbears,  when  He  might  upbraid ;  warns,  when  He  might  crash. 

Seeing  the  Holy  One  of  God  was  blasphemed,  let  us  not  fret  when  our 
good  name  is  reviled. 

His  divinity  was  evidently  obscured  to  these  wretched  men. 

His  words  were  in  the  despised  accents  of  Galilee. 

At  the  aspect  of  the  "carpenter's  son,"  no  one  was  ever  struck. 

His  voice  did  not  flatter,  and  men  cavilled  at  His  speech. 

After  all  His  miracles,  common  soldiers  struck  Him  with  their ^/iste. 

With  thorns,  scourge,  spit,  gall,  spear,  nails,  they  insult  Him. 

Only  once  at  Tabor,  He  partly  revealed  Himself.     Mark  ix.  15. 

Had  they  eyes  even  now  they  could  not,  but  have  known  Him.  Isa. 
xliii.  8. 


66.  f  And  as  soon  as  it  was  day,  the  elders  of  the  people  and  the  chief  priests  and 
the  scribes  came  together,  and  led  him  into  their  council,  saying. 

It  was  day.     When  taken  prisoner — brought  at  once  before  Caiaphas. 

Peter's  thrice  denial,  took  place  after  that  examination. 

This  refers  to  a  second  meeting  of  the  Sanhedrim. 

He  would  not  have  been  mocked  before  His  examination. 

Jews  by  their  Talmud,  forbidden  to  try  capital  crimes  at  night. 

Also  forbidden  to  execute  the  sentence,  the  same  daj  of  trial. 

Both  injunctions  in  Christ's  case,  were  flagrantly  violated. 

Elders.     Gr.  Presbytery.     Luke  vii.  3.     See  Notes. 

Priests.     Sacerdotal  dignitaries  have  often  been  persecutors  of  Christ. 

Scribes.     Luke  v.  21.     Learning  unsanctified,  oft  aims  to  destroy  the 

Church. 
Prophecy  and  miracles  humbly  studied,  they  might  have  been  saved  ! 
Chief  priests.     Luke  i.  5.     See  Notes. 
Led  Him.     He  stood  before  an  unjust  judge,  that  "we  might  stand 

before  the  just  judgment  of  God. 


irpea-pvrefKOv.    Presbytery,  eldoiship,  Luke  vii.  3.    It  seems  pi  obable  that  Luke  hero 
gives  an  account  of  a  second  and  formal  judgment,  held  in  the  morning.  Alford.    S^nhe• 

NOTES. 


CHAP,  xxn.] 


ON    ST.    LUKE. 


468 


inra  met  hut  once.  Poole,  Doddridge,  Metier ,  tioice.  Oostersee,  Stier.  (niveSpiov.  We 
must  si\bmit  to  rulers,  however  unjust.  Oosterzce.  Bible  teaches,  rulers,  if  worthy  ol 
dea!h,  are  to  be  tried  and  punisiied  as  other  felons,  Psa.  cxlix.  8,  9.  Luke  alono  here, 
and  in  Acts,  gives  this  name  to  the  Sanhcdrita.  W.  &  W.  A  continual  sitting  from  the 
midnight  session.  Stier,  This  Sanhedrim  was  the  fii'st  complete  council.  Bengel,  Lange. 
He  was  now  led  to  the  Pretorium.  Bynaem. 


67.  Art  thou  the  Christ?  tell  us.    And  he  said  unto  them.  If  I  tell  you,  ye  will  not 
believe  : 

Christ.     Luke  ii.  11.     Anointed.     Our  Lord's  official  name. 
Art  thou  ?     "  "We  ask  Thee  most  solemnly  and  authoritatively." 
Before  Caiaphas,  they  cunningly  aim  to  pi'ove  His  hlasphemij. 
Before  Pilate,  they  try,  through  policy,  to  prove  His  treason. 
Toll  us.     Only  with  malignant  desire  to  destroy  Him. 
Not  believe.     Depths  of  Satan,  easily  penetrated  by  the  Saviour. 
If  ye  will  not  believe  My  whole  life,  why  believe  now  ? 


MEM01tANT>A. 


EL  Jf  thou  art  the  Christ.  .4 //or(Z.  Vu3^  mim.  6  Xpicrrci?.  Eeferciice  only  political. 
lange.  As  all  were  now  present  to  hear.  X)roscfce.  eivui.  If  I  simply  tell  you,  I  am  the 
Messiah,  ye  will  not  believe  it.  Kuinoel, 


68.  And  if  I  also  ask  you,  ys  will  not  ansicer  me,  nor  let  me  go. 

If  I  ask  you.     He  hints  His  right  to  examine  them  as  a  judge. 

If  I  would  prove  my  Messiahship  from  the  0.  T. 

Jesus  argued  usually  by  means  of  interrogations. 

"  If  I  declare  it  unto  thee,  wilt  thou  not  sm-ely  put  me  to  death  ?" 

xxxviii.  15. 
Argumentation  by  questions,  was  usual  with  Hebrews  and  Greeks. 
liSt  me  go.     He  knows  their  foregone  conclusions,  and  they  knew  it. 


Jer. 


ipayrrjiru.  If  I  enquire  the  kind  of  Messiah  expected,  and  if  I  have  the  siffna. 
Pellican,  If  I  require  an  answer  proving  my  Messiahship.  Gill.  If  I  should  supplicate. 
Beyne.  A  formal  protest  against  their  manner  of  questioning.  Alford.  ical  and  fiot  r) 
a.nQ\v<n\ti,  omitted.  Alford,  Cod.  Sinai.,  Tischendorf,  Meyer.  Critically  doubtful, 
Oosterzee. 


NOTES. 


ME3IORANDA. 


164 


SUGGESTIVE    COMMENTAKY 


[chap.  XXH 


69.  Bereafter  »hall  the  Son  of  man  ait  on  the  right  hand  of  the  power  of  God. 

Hereafter.     Gr.  from  this  point,  when  ye  are  not  willing  to  let  Me  go. 
An  evident  allusion  to  the  plain  prophecy.     Dan.  vii.  9-14. 
This  was  His  path  to  glory,  with  garments  dyed  in  blood.     Isa.   Ixiii.  1. 
Son  of  man.      Luke  v.  24.     The  last  time,  the  Lord  used  this  appeUa- 

tiou  of  Himself. 
RigM  liand.     Luke  vi.  6.     He  quotes  Psahn  ex.  1. 
He  carries  His  point,   even  with   theologians  professedly  standing  on 

Scripture. 
ChriBt!s  future  glory,  as  well  as  past  suffering,  forms  part  of  our  Christian 

faith. 


Alter  vvy,  add  SL  Tisehendorf,  Alford,  Cod.  Sinat. 


70.  Then  said  they  all,    Art  thou  then  the  Son  of  Qod  t  And  he  said  unto  them.  To 
Bay  that  I  am. 

Art  Thou  ?    Wiliest  Thou  actually  to  be  the  Son  of  God  ? 

Dost  Thou,  poor  vain  man  !  assert  Thyself  to  be  the  Son  of  God  ? 

His  learned  toes,  fiJl  well  saw  His  reference  to  Daniel  vii.  13. 

Son  of  man.     They  understood  by  this.  His  claiming  to  be  the  Son  of 

God. 
He  had  only  claimed  to  be  the  Son  of  man. 
He  was  condemned,  not  for  claiming  to  be  Messiah,  but  for  assiming 

the  incommunicable  attributes  of  Jehovah. 
He  solemnly  confirms  their  impressions,  as  the  truth. 
If  He  was  not  the  Son  of  God,  He  must  have  been  an  impostor. 
Ye  say.     In  benevolence  and  filial  reverence. — I  am  He. 
He  seems  first  to  look  round  on  all  the  Sanhedrim. 
He  saw  their  own  conseiences  co^idevwing  them. 
I  am.     Mark  xiv.  62.     He  knew  well  this  would  cost  His  life. 
Life  is  a  debt  all  believers  owe  the  truth. 
To  sacrifice  it  to  God,  is  not  to  lose,  but  gain  it. 
A  form  of  reluctant  admission.     Luke  xxiii.  3  ;    Matt.  xxvi.  25 ;  John 

xviii.  37. 
'  Ye  say,"  implies  in  ancient  idiom,  "  Ye  speak  the  truth." 
Kis  bold  confession  teaches  us  never  to  shun  duty  in  peril, 

NOTES, 


CHAP.  XXII.] 


ON   ST.   LUKE, 


465 


The  teiTors  of  enraged  men  mv.st  not  seal  our  lips.    Job  xxxi  34. 
Daily  opportunities  are  occurring  to  speak  for  Christ.     Acts  xxvii.  35. 
"Whoso  shall  confess  Me  before  men,  him  will  I  confess,"  &c      Matt. 
X.  32. 


o  vibs  Tov  0eo5.  The  point  here  involved  is  the  identity  of  Jesns  with  the  Messiah 
BO  in  Luke  iv.  41 ;  Mark  iii.  11  ;  John  i.  34-50.  In  other  passages  where  vlo^  occurs 
without  the  article  the  point  involved  is  the  intrinsic  meaning  of  the  expression  vlh<;  toO 
«eov.  In  Matt.  iv.  3-6,  the  challenge  is,  "  If  thou  claimest  relationship  of  Son  to  God." 
"If  thou  hast  extraordinai7  power  in  virtue  of  that  Divine  generation."  The  enemies  of 
onr  Lord  charged  Him  with  blasphemy,  and  taunted  Him  on  the  cross,  with  the  use  of 
the  expression  vibs  Tou  ©eoO  eJ/ai.  The  charge  biought  against  Him  was  not  that  He 
assumed  to  be  the  Messiah,  but  that  He  professed  to  be  of  the  same  nature  with  God. 
John  X.  38.  Webster's  Syntax. 

Aeyere,  understand  ipflu?.  Major,  ort,  argumentative.  Becavse  I  am.  Donaldson, 
Ellicott.  Does  not  belong  to  Ae'vere.  Stler.  Jewish  Sanhedrim  beUeved  that  tlie  man 
Jesus,  as  a  prophet,  might  work  miracles  ;  but  claiming  Divinity,  He  was  a  blasphemer, 
and  worthy  of  death.  Salvador,  a  Jew,  quoted  in  Qreenleaf.  Jews  did  jiot  expect  the 
Messiah  to  be  Divine.  Luthardt. 


71.  And  they  said,  Wluit  need  we  any  further  witness  7  for  we  ourselves  have  hearr! 
Of  his  own  mouth. 

What  need  ?  The  Sanhedrim  rejecting  Jesus  undei-went  the  sentence. 

1.  Of  blindness.     2.  Obduracy.     3.  Rejection. 
That  is  ;  "  Thou  boldest  to  this,  we  also  to  our  purpose." 
With  all  their  malignity,  there  is  also  au  angiy  vexation. 
Ourselves.     They  give  testimony  unconsciously  against  themselves. 
Have  heard.     Of  Jesus'  claiming  Divinity,  out  of  His  own  mouth. 
This  will  be  their  heaviest  condemnation  in  judgment. 
Words  of  eternal  life,  they  convert  into  words  of  eternal  death. 


"  Witness.''     The  mnrderers  of  Fare],  the  Keformer,  nsed  Uie  same  words  to  bim 
Thfl  martyr  indignantly  repUed,  "  Use  the  words  of  Qod,  not  of  Caiaphaa."  SchmidL 


NOTES. 


MEMOUANDA 


ME3IORANDA. 


466 


SDGGESTrVE     COIklMENTABY 


[OHAP.  xxin. 


OHAPTEE    XXIII. 

AND  the  whole  mtHtitude  of  them  arose,  and  led  him  unto  Pitate. 

Multitude.     Chief  priests,  elders,  scribes,  captains  of  the  temple. 

Night  selected,  because  Jesus  was  the  Friend  of  the  people. 

Arose.     About  six  o'clocic  in  the  morning. 

They  had  hurried  through  a  mock  trial  before  the  Sanhedrim. 

Judas  seeing  this,  is  supposed  to  have  sealed  his  iniquity. 

They  desire  a  sentence  of  death,  swiftly  as  possible. 

His  renewed  avowal  of  being  the  Son  of  God,  opened  the  way  for  His 

delivery  to  Pilate. 
Lied.     He  never  went  to  Court,  of  His  own  accord. 
The  Lord  in  bonds,  that  He  might  free  the  slaves  of  sin. 
Defenders  of  truth,  oft  martyrs  to  their  loyalty. 
He  was  transferred  from  ecclesiastical,  to  temporal  jurisdiction. 
Christ's  suffering  brought  into  connection  with  the  history  of  the  world. 
The  reins  of  empire  then  in  the  hands  of  the  Eomans. 
Jews  would  not  enter  the  hated  palace  of  the  Gentiles, 
Hypocrites  could  find  leaven  in  the  Roman  Praetorium, 
But  could  not  find  murder  in  their  own  hearts. 
The  proud  Roman  bends,  Pilate  comes  out  to  them. 
The  Sanhedrim  thus  declared  their  rejection  of  the  Messiah. 
From  this  time  Israel's  Passover  was  a  vain  ceremony. 
The  middle  wall  fell,  as  He  passed  the  Gentile  threshold.     Eph.  i.  10. 
This  morning  decided  the  destiny  of  the  Gentile  world. 
As  the  night  (Acts.  xvi.  10.)  did  the  spiritual  fate  of  Europe. 
Pilate.     Luke  xxiii.  52.     His  character  and  relation  to  Revelation. 
The  sixth  procurator  of  Judaea,  ruled  for  ten  years. 
His  official  residence  was  Herod's  palace  in  Cassarea. 
He  visits  Jerusalem  to  preserve  order  during  the  festival. 
For  popularity,  he  brought  water  into  Jerusalem  with  the  temple  funds. 
Ue  first  brought  Caesar's  effigies  into  Jerusalem  at  night. 

NOTES. 


CHAP. 


xxin.] 


ON    ST.    LUKB. 


467 


Jews'  bold  protest  at  Caesarea,  compelled  him  to  remove  them. 

Multitudes  of  Jews  resisting  it,  were  inhumanly  slain. 

An  embassy  to  Tiberius,  forced  him  to  remove  them. 

He  dedicated  gilded  shields  with  inscriptions  in  the  palace. 

Vitellius   governor  of  Syria,  on  complaint  of  Samaritans,  sent  him  to 

Rome  for  trial. 
Tiberius  being  dead,  Caligula  banished  Pilate  to  Vienne  on  the  Rhone. 
Tradition  says  he  committed  suicide  on  account  of  his  misfortunes. 
His  guilt  in  delivering  Jesus,  resulted  from  weakness. 
Clemency  not  generally  a  virtue  of  the  Roman  Governors. 
He  was  unjust,  cruel,  sanguinary,  obstinate,  impetuous. 
Stem,  but  not  relentless,  a  Roman  "  man  of  the  world." 
Shrewd  and  world-worn,  prompt  and  practical. 
Haughtily  jus.t,  yet  selfish  and  cowardlj'. 
Able  to  pee  the  right,  but  no  moral  strength  to  do  it. 
43  years  before  Jerusalem  was  destroyed,  the  Romans  took  from  the 

Sanhedrim,  the  jurisdiction  of  life  and  death. 


MEMORANDA, 


ntAaTov.  "The  author  of  that  name  (or  sect)  Christian,  was  Christ,  who  was 
capitally  punished,  in  the  reign  o(  Tiberius,  by  Pontius  Pilate."  TaciUs,  Ann.  xv.  44. 
PUate  made  an  official  report  of  his  condemnation  of  Jesus.  Acts  of  Pilate.  Not  genuine." 
Juitin  Marti/r,  Tertullian,  Chrysostom,  Epiphanias.  Winer  and  Lardner  endorse  the" 
existence  of  the  original  Acta  Pilati.  Pilate  committed  suicide.  Eusehius.  Tradition 
sent  him  to  dwell  on  Mons  Pilatus,  a  lofty  mountain  in  Switzerland,  near  the  lake 
Lucerne.  Being  driven  by  fierce  remorse,  he  cast  himself  in  the  lake,  and  voluntarily 
perished.  Smith. 

iiyayov.  Thrust  Him  within  the  portals.  Krummacher.  Judicial  proceedings  before 
Pilate,  at  the  palace.  Lightfoot.  Herod,  in  Antouia.  Meyer,  Fricdlieb,  Alford.  Herod's 
palace.  Mount  Zion,  was  the  Judgment  Hall.  Winer,  Greswell,  Andrews.  Jews  ni:<vjiliiig 
to  enter,  PUate  goes  out.  Andrews.    Arrival  at  6  a.m.  Jones;  an  hour  earUer.  Ewald. 


2.  And  they  began  to  aceute  him,  mying,  We  found  this  feUow  perverting  the  nation, 
and  forbidding  to  give  tribute  to  Casar,  saying  that  he  himself  is  Christ  a  King. 

To  accuse.     Tertullus  accused  the  apostle  Paul.     Acts  xxiv.  1. 
The  judges    themselves   strangely,  became  the  false  witnesses.     John 
viii.  44. 


isroTES. 


MEMORANDA. 


168 


SUGGESTIVE  COMMENTAEY 


[chap.  xxxn. 


False  witnesses  and  slander,   two  favorite  weapons   of   Satan.      Psa. 

XXXV.  11. 

When  he  cannot  stop  the  career  of  good  men,  he  hlackens  their  character. 

1  Kings  xviii.  17. 
Our  Saviour  was  calLed  gluttonous.,  and  the  apostles,  pestilent.    Luke 

vii.  34  ;  John  viii.  48  ;  Acts  xxiv.  5. 
We  found.     A  judicial  term,  i.e.  having  investigated  the  case  carefully. 
This  fellow.     With  audihle  contempt — "fcllojo,"  not  in  the  Greek. 
He  so  seized  upon  the  people,  the  scribes  could  not  get  a  hearing. 
His  feeding  the  crowd  in  the  wilderness,  shut  their  granaries. 
He  drove  out  devils,  an  exorcism  which  destroyed  their  influence. 
Perverting.     This  charge,  a  direct  falsehood.     No  such  matter  had 

been  before  the  Sanhedrim. 
They  here  pretend  a  previous  trial  and  condemnation. 
They  knew  Pilate's  judgment  would  be  most  severe  on  this  point. 
They  had  pretended  to  have  convicted  Him  of  blasphemy. 
But  they  Imew  well,  this  would  avail  little  with  Pilate. 
Slanderers  of  the  righteous  inexhaustible,  but  impotent. 
The  nation.     Like  genuine  demagogues,  they  are  loud  for  the  people. 
Forbidding.      Nothing   could  be   more    intolerably    hateful    to    the 

Eomans  than  this  truth. 
The  gravest  charge,  and  credible  against  the  Galileans. 
They  accuse  Him    of  doing  what  they  themselves  did,  and  what  He 

forbade  them  to  do. 
He  had  directly  enjoined  paj'ing  tribute, 
Pilate  knew,  that  Jesus  would  have  been  no  such  object  of  hatred  to  the 

Sanhedrim,  if  guilty  of  tJtat  crime. 
A  rebel  against  Csesar,  would  have  heen  a  hero,  with  the  Jews. 
Tribute.     They  lately  tried  to  array  Him  against  Csesar.     Imke  xx.  22. 
Now  they  arraign  Him,  because  He  is  not  for  Cffisar. 
Such    bold  slander  should  raise  a  blush  knowing  what  He  had  said,. 

recorded  Luke  xx.  25. 
They  are  silent  as  to  Hi-s  triumphal  entry  into  Jerusalem. 
They  say  nothing  of  His  cleansing  the  temple. 
They  suppress  all  the  "Woe  !  woes  !"  denounced  against  them, 
f  hey  allude  to  none  of  His  mighty  miracles  of  love  and  power. 
Csesar.     Tiberius  Claudius  Drusus,  2nd  Emperor,  step-son  of  AugnskiB. 

Lxike  iii.  1. 
Their  strong  bond  to  Cjesar,  was  hatred  to  Christ. 
Christ.     Luke  ix.  20.     See  Notes. 
King.     By  this  term,  they  utter  a  double  calunmy  against  Him. 

/■■"•"■ 

NOT  US. 


CHAP.  XXIII.] 


ON    ST.    LXIKE. 


469 


evpo/xev.  A  forensic  term,  denoting  conviction  after  Icjjal  trial.  As  the  Jews  Isnew 
that  the  charge  of  blasphoray  would  avail  little  with  Pilate,  they  charge  Jesna  with 
in'^virreeticri.  nr.d  firtf'.'-Uy  mention  On.lilse,  knowi:ig  hew  strongly  Pilate  wa°  prej:'di"<'d 
against  the  Galileans.  Probably  they  wished  Pilate  to  infer  that  Jesus  was  connected 
•with  Judas  of  GalUee.  TT.  .C  IF. 

After  TO  t^ros,  add  riixUv.  Tischcndorf,  Meyer,  Cod.  Sinai.  eSvo^.  Jews  and  Gentiles. 
Aabs.  Jews  alone.  The  former  in  a  genealogical,  the  latter  in  a  politico-theological 
Bonse,  John  }i.i.  50,  Be ngel. 

<j>6povi.  Tribute  paid  to  a  foreign  power,  levied  by  direct  taxation  on  property  and 
person,  for  which  purpose  the  aiToypa<i>ri  or  icrjfcros  was  taken,  which  contained  an  enume- 
mtion  of  the  people,  and  valuation  of  property.  Webster's  Syntax. 


^lEBIOBANDA. 


8.  And  Pilate  asked  him,  saying,  Art  Ihou  the  King  of  tlie  Jews  ?  And  he  answered 
him  and  said,  Tliou  say  est  it. 

Pilate.     Saw  Him  bound,  but  standing  in  silent  dignity. 

He  probably  knew  notbiug  of  Jesus  by  sigbt. 

He  might  know  of  Him,  as  celebrated  for  His  miracles  and  goodness. 

He  despises  their  hypocrisy,  pretendbtg  loyalty  to  Caesar. 

Asked,     This  was  privately  done  in  the  Praetorium. 

King  of  the  Jews.    Gr.  Thou  art  (then)  King  of  the  Jnvs  (dareasticallj 

said). 
Weak  and  exhausted  by   conflict  and  seizure.  His   exalted  innocenco 

doubtlessly  rendered  His  aspect  noble. 
Never  before  had  a  judge  such  a  prisoner  before  him. 
Sayest.     "  I  am,  but  not  a  rebel  against  Ca3sar." 
Greeks  having  no  one  word,  nsed  thus  to  say  "  Yes." 
A  Hebraistic  mode  of  strongly  affirming  any  thing. 

Jesus  before  Pontius  Pilate,  witnessed  a  good  confession.     1  Tim.  vi.  13. 
He  shrinks  from  no  investigation,  but  admits  the  point. 
It  seemed  to  Pilate,  the  fixed  idea  of  an  enthusiast. 
His  proud  sceptical  mind  could  notgaiu  a  single  glance  at  Thb  Messiah. 


iTrripiirricj-iv.  Jesua'  Rilence  hints  to  Pilate,  He  would  speak  to  him  alone.  Hess.  Bo 
took  ft  few  Jews  into  the  Praetorium.  Lange.  The  Lord  may  have  narrated  the  facts  after 
His  resurrection.  .S'tii;?-.  ^aeriAtvs.  Bpoken  mockingly.  Jjut/ier.  Examination  of  Annas, 
idle;  G-j.\a.])ha.s,  tviclced ;  of  Pilate,  extorted.  Draake.  Xii  \eyeii.  The  Grseks  have  no 
corresponding  word  to  ''  Yes."  Campbell. 


NOTES. 


ME3IORAN  DA. 


470 


SUGGESTIVE    COMMENTARY 


[chap. 


4.  Then  said  Pilate  to  the  chief  priests  and  to  the  people,  I  find  no  fault  in  this  man. 

Priests.     Character,  history,  &c.     Luke  i.  5.     See  Notes. 

I  find  no  fault.      Their  bold  charges  and  impertinent   demands,  are 

quietly  rebuked. 
Pilate  has  been  proverbially  and  often  censured  as  an  inliuman  tyi-ant. 
But  now,  either  he  is  restrained  by  God,  or  is  become  humane. 
The  public  and  private  innocence  of  Jesus,  must  be  vindicated. 
The  charges  of  the  venerable  Sanhedrim  are  laid  aside. 
Pilate  had  heard — "  My  kingdom  is  not  of  this  world."      John  xviii.  36. 
He  saw  Christ's  kingship  would  not  injure  Cassar. 
He  saw  Him  deserted,  even  by  His  own  disciples. 
Three  times  he  avouched  our  Lord's  faultless  innocence. 
Once  he  took  water  and  washed  his  hands,  saying,  "  I  am  innocent,"  &c. 

Matt,  xxvii.  24. 
He  saw  the  truth,  but  He  would  not  acknowledge  it. 
Heathen  are  not  the  only  ones  loving  the  praise  of  men,  more  than  that 

of  Gad. 
The  dazzling  light  of  the  Lord's  innocence  is  testified  to  by  Pilate. 
It  shines  more  brightly,  contrasted  with  the  Sanhedrim's  duplicity. 
He  was  a  Lamb  without  spot,  holy,  harmless,  undefled.     1  Pet. 

Heb.  ix.  14;  vii.  26. 
His  sinlessness,  connected  with  His  atoning  virtue.     Ex.  xii.  5. 
It  is  thought  Pilate  was  awed  by  the  Presence  of  the  Lord. 


19; 


aiTioc.  Pilato,  after  the  public  examination  related  by  all  the  Synopticists,  entered: 
upon  the  private  one,  which  John  alone  has  preserved,  and  pronounced,  in  consequence, 
that  declaration  of  Christ's  innocence  related  by  Luke,  chap,  xxiii.  4,  and  John,  chap, 
xviii.  38.  In  the  private  discussion  between  Pilate  and  Jesus,  John  xviii.  33-37,  the  pre- 
ceding accusation,  Luke  xxiii.  2,  is  tacitly  implied.  Oosterzee. 


6.  And  fkey  were  the  more  fierce,  saying,  He  stirreth  up  the  people,  teaehtng  through- 
out all  Jewry,  beginning  from  Gtdilee  to  this  place. 

Fierce.     Gr.  they  strengthened,  redoubled  the  charge. 
The  declaration  of  Pilate  did  not  answer  their  expectation. 
The  ferocious  leaders  fear  their  victim  will  escape. 
Stirreth.  up.     Gr.  incessantly  occupied  in  stirring  wp. 


NOTES, 


CHAP.  XXIU.] 


ON    ST.   LUKE. 


471 


Judaea.     Luke  i.  5.    Galilee.     This  place  is  malicionsly  selected. 
Pilate  despised  the   Galileans,   for  their    frequent    civil    disturbances. 

Luke  xiii.  1. 
The^  give  Pilate  a  loop-hole  to  escape,  condemning  Him. 
This  place.     He  had  already  penetrated  even  to  Jerusalem. 


eni<Txvov.  Invalescebant.  Vulff. ;  make  strong,  vociferate.  Syriac.  Pilate's  motion 
to  get  lid  of  trouble.  Mfi/er.  '  To  get  Herod'8  favorable  opinion.  J!u;aW  ;  or  learn  more 
of  this  strange  case.  Oosterzee.    <cat  before  apf cifiicvof .  Tischendorf. 


6.  When  Pilate  heard  of  Qalilee,  he  asked  whether  the  man  were  a  Galilaan. 

7.  And  as  soon  as  he  knew  that  he  belonged  unto  Herod's  jurisdiction,  he  sent  him  to 
Herod,  who  himself  also  was  at  Jerusalem  at  that  time. 

Herod's  jurisdiction.    Herod  Antipas,  tetrarch  of  Galilee  and  Peraea. 

Our  Saviour  as  a  Galilean,  belonged  to  his  jurisdiction. 

Pilate  seemed  to  wish  for  a  reconciliation  with  Herod. 

Sent  Him.     Some  suppose  he  did  this  to  rid  himself  of  responsibility. 

Others  think  he  hoped  to  receive  an  opinion  favorable  to  the  accused. 

Or  perhaps  he  desired  more  information. 

At  the  same  time,  whatever  his  motive,  he  showed  a  politic  courtesy  to 

Herod. 
Herod..    An  Idumean,  and  hence  descended  from  Abraham. 
A  descendant  of  Esau,  confronts  a  descendant  of  Jacob. 
He  had  slain  the  forerunner,  and  is  about  to  share  in  the  Messiah's  death. 
The  great,  have  the  least  opportunity  of  knowing  the  things  of  God. 
The  Gospel  in  its  first  propagation,  owes  no  debt  to  potentates. 
At  Jerusalem.     Luke  ii.  25.     To  attend  the  Passover.     Dwelt  in  a 

palace  of  the  Asmoneans. 


ova.  Force  of  "up,"  the  highest  part  of  the  city..  Each  mount  in  the  city  ia  of 
diflerent  height,  Zion  being  the  highest.  Pilate  occupied  Fortress  Antonia  ;  Herod,  his 
father's  palace.  Andrcips.  Both  the  same  iia,\a,ce.  Lchtenstein.  It  was  a  regular  practice 
•with  the  Romans,  to  remit  a  criminal  to  the  ruler  or  judge  of  the  district  in  which  hia 
crime  was  alleged  to  have  been  committed.  Grotius.  Luke  alone  relates  this  circum« 
stance,  as  well  ss  the  massacre  of  the  Galileans,  in  the  temple,  by  Pilate,  ohap.  xiii.  1. 
W.  dc  W. 


NOTES. 


31t:MOltAXDA. 


MEMORANDA. 


472 


SUGGKSTIVE    COMMENTAKY 


[OHAP.  xxin. 


8.  H  And  when  Be.rod  gaw  .Tenua,  he  was  exceedinn  glad  ;  for  h"  was  dxtirovs  to  set 
him  of  a  long  season,  because  he  had  heard  many  things  of  him ;  and  lie  hoped  to 
have  acer.  :or:ic  viiraclc  done  by  him. 

Herod.     Aniipas,  tlie  murderer  of  John.     Luke  iii.  1. 

His  father  had  built  a  great  palace  in  upper  Jerusalem. 

One  apartment  was  called  Caesar's,  another  Agi-ippa's. 

Mark  (xv.  16j  calls  it  the  Prastoriura. 

Saw  Jesiis.     He  may  have  heard  much  from  Chuza  his  ste-ward. 

Chuza's  wife  Joanna  was  one  of  Christ's  disciples.     Luke  viii.  3. 

He  was  glad.     He  once  trembled  at  the  fame  of  Jesus's  miracles. 

This  arrow  of  conscience  now  blunted,  he  could  afterward;*  deride  Him. 

He  expected  Jesus  to  entertain  him,  just  as  a  powerful  magician. 

Herod  was  a  sensual  man,  but  his  conscience  was  not  at  rest. 

Our  Lord's  fame,  as  the  Wonder-worker  of  Galilee,  had  reached  the 

Court. 
The  rumours  of  His  miracles,  made  Herod  restless. 
Herod's  atmosphei-e  one  of  flattery,  it  was  seldom  he  heard  the  truth. 
He  feared  to  hear  the  truth,  yet  could  not  but  d-esire  to  hear.  Job  i.  6. 
Storms  of  lust,  or  voice  uf  conscience,  gave  him  no  peace. 
Desirous.     He  was  satiated  with  the  hollow  pleasures  of  earth. 
He  coveted  even  the  awful  presence  of  the  Wonder-worker  of  Galilee,  if 

change  could  break  the  intolerable  emmi. 
Splendor  of  wealth  and  office,  oft  cover  an  aching  heart. 
They  carry  too  heavy  weights  in  the  race  for  eternal  life.     Heb.  xii.  1. 
Their  case  is  the  camel  entering  the  needle's  eye.     Matt.  xix.  24. 
Miracle.     He  saw  the  greatest  miracle  of  love  ever  wrought. 
The  Lamb  of  God  exposed  to  depths  of  shame,  yet  sile7it ! 
The  resources  of  the  Lord  were  infmite,  but  none  to  waste  on  sueh  a 

creature  as  Herod. 


n-oAAa  omitted.  Orieshach,  Tisehendorf,  Alford,  Cod.  Sinai.     The  Bnpposition  that 
it  was  inserted,  a  seriore  manu,  to  strengthen  the  text,  is  probable.  Oosterzee, 


9.  Then  he  questioned  with  him  in  many  words  ;  but  he  answered  him  nothing. 
Questioned.     Many  unprofitable  questions,  save  the  one  needfixl. 
Nothing.     A  serious  reply  would  only  have  excited  mockery. 
Christ  never  hears,  when  mere  curiosity  seeks  Him. 


NOTES. 


CHAP,  xxin.] 


ON  ST.  LUKK. 


473 


Herod  had  listened  to  John  the  Baptist  preaching. 

He  wanted  a  heart  to  live,  not  new  knowledge  of  the  truth. 

The  time  is  coming,  when  the  Lord  will  no  more  answer  opponents. 

Herod  a  flippant,  licentious  mocker,  was  not  worthy  of  an  answer, 

JeMS  before  Herod.     1.  An  object  of  iudifierence.     2.  Of  vain  curiosity. 

3.  Of  slander.     4.  Of  mockery.    5.  Of  worldly  policy. 
Note  1.  The  despicable  servility  of  Pilate.     2.  The  mean  levity  of  Herod. 

3.  The  deceitful  malice  of  tlie  priests. 
Silence,  instruction  to  some,  a  refuge  from  wdgar  intrusiveness. 


10.  And  the  chief  priests  and  scribes  stood  and  vehemently  accused  him. 

Chief  priests.    Luke  i.  5.     For   three  years,  they  had  tracked  His 

steps. 
Malignant  fanaticism,  knows  neither  rest,  nor  mercy. 
Pilate  had  commanded  them  also  to  go  to  Herod.    Ver.  15. 
Pries'ts  accuse  through  hatred,  soldiers  mock  through  contempt. 
Ungodly  teachers,  the  most  irreconcilable  enemies  of  Christ. 
Scribes.    Luke  v.  21.     See  Notes.    Stoo^,  were  standing,  aiterhAYiufi 

brought  Him  in. 
Vehemently  accused — Of  worldly  kingship  and  of  blasphemy. 
Herod  being  a  Jew,  was  able  to  appreciate  the  latter. 
Unsanctihed  zeal  of  priests,  makes  the  bitterest  persecutors. 
Courtiers  indifferent,  are  less  cruel  enemies  of  the  Church. 
Spiritual  pride  hath  deeper  enmity,  than  worldly  levity. 
Haller  before  Voltaire,  vindicated  his  trust  in  the  Saviour, 
Every  true  disciple  wiU  have  his  Pilate  or  Herod. 


evTovtoi.    Straining  every  nerve.  li'auMet ;   acriter.  IFohl;  com  contentione.  Falc%> 
ner;  constanter.  Vulgate. 


11.  And  Herod  with  his   men  of  war  set  him  at  nonght,    and  mocleed  him,  and 
arrayed  him  in  a  gorgeous  robe,  and  sent  him  again  to  Pilate. 

Herod.     Luke  iii.  1.     What  could  a  glance  of  the  Searcher  of  heartd 

reveal  in  such  a  soul  as  Herod's/ 
He  saw  the  hands  stained  with  John's  blood,  caressing  Himself. 

NOTES, 


ME3IORAKDA. 


MEBIOEANr-A, 


474 


SUGGESTIVE    COMMENTARY 


[chap. 


xxni. 


Men  of  war.     The  body-guard  in  attendance  upon  Herod. 

Mocking  courtiers,  and  accusing  priests  harass  Him. 

He  might  have  surprised  the  one,  and  confounded  the  other. 

The  levity  of  the  court,  contrasted  ■with  our  Lord's  seriousness. 

Upper  classes  often  patronize  religion  to  break  the  intolerable  cnniii  of 

a  life  of  pleasure. 
Set  at  nought.      Great  disappointment,  because   no  miracles   were 

wrought. 
Same  king  and  courtiers,  alike  disappointed  if  a  theatrical  sliow  had  failed. 
He  esteemed  our  Lord's  claim  as  trifling,  and  as  one  not  to  be  feared. 
The  Holy  One  was  tossed  like  a  ball,  from  Pilate  to  Herod. 
He  was  silent,  wrought  no  miracle  to  dash  these  bold  men  ! 
Mocked.      Eevenge  ot  woimded  pride,  and  hence  the  peculiar  form 

adopted. 
Herod  may  have  regarded  Christ  as  a  foolish  fanatic. 
If  so,  he  intended  to  ridicule  His  pretentions  as  a  king.     Psa.  xxii.  6. 
Arrayed.     They  dreamed  that  in  stripping  the  Lord  of  His  vestments' 

they  divested  Him  of  all  claim,  to  be  a  Sovereign. 
Gorgeous  robe.     Luke  xii.  27.     A  royal  vestment,  probably  such  as  he 

hiTaself  wore,  dazzling  white. 
The  soldiers  stripping  Him  of  this,  clothed  Him  in  a  purple  military 

cloak.     Mark  xv.  17. 
Pilate  a  Roman  clothed  Him  in  purple,  the  dress  of  the  nobility, 
Herod  a  Jew  clothed  Him  in  ivhite,  for  the  same  reason. 
His  white  robe  prophetic  of  His  royal  inauguration.     Luke  ix.  29. 
High  priest  cf  the  Old  and  New  Covenant  was  clothed  in  white  on  the 

great  day  of  atonement. 
An  intended  insult,  a  real,  but  unconscious  honor. 
Pilate  wrote  the  inscription  as  an  insult  to  His  claims. 
But  God  has  made  it  a  truth  to  Eternity. 
Herod  being  greatly  disappointed,  vainly  seeks  revenge. 
A  miracle  of  mercy,  that  all  these  wretched  men  did  not  sharethe  doom  of 

other  mockers  of  saints.     2  Kings  ii.  2-4. 
Sent.      Piefusing  to  release  the  Lord  he  becomes  partaker  of  Pilate's 

guilt. 
"Against   Thy   holy    child   Jesus,  both    Herod  and    Pontius  Pilate." 

Acts  iv.  27. 
To  Pilate.     Herod  thus  pronounced  Jesus  innocent. 
"  He  was  a  Lamb  without  blemish  and  without  spot."     1  Pet.  i.  19. 
The  elder  Herod  flew  before  conscience,  when  no  man  pursued. 
The  younger  was  reckless  amid  the  most  fearful  perils. 

If^OTES. 


CHAP,  xxin.] 


ON    ST.    LUKE. 


476 


MEMORANDA. 


e(r0rJTa  Xanrpav.  Not  exactly  of  purple,  coccineam  vesUm,  which  the  word  does  not 
express,  but  of  dazzling  white.  Oosterzee.  Roman  candidates  wore  white  gai-ments  : 
perhaps  to  distinguish  Him  as  a  candidate  for  some  post  of  honor.  Langc,  Ktiinoel ; 
or  to  characterize  Him  as  a  king,  by  enveloping  Him  in  a  robe  similar  to  that  in  which 
generals  marched  to  battle.  Ds  Wcttc,  Meyer,  Friedlieh.  Scarlet.  Wa};ejlfld,  who  quotes 
Horace,  rMiro  ubi  cncco.  Shining  kingly  robe.  Ellicott.  The  mantle,  a  pallium  dyed 
■with  cochineal,  ironically  representing  royalty.  Lange.  Shining  robe.  Campbell,  Arabic 
V;  Bright,  i?i(p/ifJ,  Wolf;  White.  Vulgate.  Vm-pXc  Syriac  V.  Havid  makes  the  Inittle 
field  white  with  the  rol)es  of  the  slain  princes,  Psa.  ixviii.  14.  Mackniglit,  Elshn/.  Angels' 
robes  white,  and  Christ's,  on  Tabor.  Coutrai-y  to  Herod's  thoughts,  His  white  gaiiuent 
was  prophetic  of  His  dazzling  coronation  robe.  Slier. 


12.  IT  And  the  same  day  Pilate  and  Herod  were  made  friends  together:  forhefore  they 
K ere  at  enmity  between  themselves. 

Pilate.     Luke  iii.  1.     He  seems  to  have  bad  no  fear  of  the  power  of 

Christ. 
Herod.     Luke  iii.  1.     He  and  Pilate  despised,  but  did  not  hate,  Christ. 
Friends.     Heatheuism  and  Judaism,  _/i;-s(  united  against  Christ. 
Envious,  cruel,  ambitious,  they  yet  agree  against  Christ. 
Tbeir  reconciliation  is  more  notable  than  their  enmity. 
Pharisees  and  Sadducaes,  irreconeibibly  opposed  to  each  other. 
But  agree  to  despise,  persecute,  and  destroy  the  Redeemer. 
Eomanists  and  Sociuians,  agi-ee  only  to  reject  Christ's  Gospel. 
Infidels  and  idolaters,  strangely  join  to  resist  Jesus'  reign. 
The  Frojiigate  and  the  Monk,  imite  to  opj)ose  the  Saviour. 
All  anti-scriptural  conflicting  sects  join  against  God.     Psa.  ii.  2. 
All  hate  each  other  much,  but  hate  Christ  more. 
While  the  depraved  heart  remains,  "  This  fVay"  will  be  "  spoken  against." 

Acts  xxviii.  22. 
Christ's  "  cltosen'"  are  hated,  because  He  chooses  them.     John  xv.  19. 
Peter  alludes  to  this  union  of  wicked  men  agaii  st  the  Lord.     Acts  iv.  27. 
This  ancient  history  of  our  Lord's  passion  always  a  modem  one,  the  past 

is  but  a  mirror  of  the  present. 


i^i\oi.  The  reason  of  this  emmity  ia  unknown :  peihaps  the  occurrence  about  the 
Galileans,  chap.  xiii.  1.  Oosterzee.  The  present  feeling  of  Pilate  was  anything  but  hostile 
to  Christ,  and  Herod  thought  Him  beneath  his  judicial  notice.  Alford.  The  comment  ot 
the  Holy  Ghost,  Acts  iv.  2.1-."0,  outweighs  all  human  judgments,  and  endorses  the 
received  lesson  of  Uiis  reconciliation  of  unprincipled  and  cunning  rulers.  Stier.     Luke 


NOTES. 


ME3IORANDA. 


476 


SUGGESTIVE    COMMENTARY 


[chap. 


gathers  all  testimonies  of  His  innocence.  i?aur.  The  preposition  nerd  implies  mutual 
action,  interest,  feeling,  and  is  used  after  words  implying  accord  or  discord,  Bom.  xii.  18; 
Rev.  ii.  16.  Webster's  Syntax, 


13.  H  And  Pilate,  when  he  Imd  called  together  the  chief  priests  and  the  rulers  and  th« 
people, 

14.  Said  unto  them.  Ye  have  brought  this  man  unto  vie,  as  one  that  pervertcth  the 
peojde  :  and,  behold,  I,  having  examined  him  before  you,  liave  found  no  fault  in  this 
man  touching  those  things  whereof  ye  acctiso  him : 

People.       Pilate  not  satisfied  to    communicate  his   intention  to  the 

Sanhedrim,  merely,  called  together  the  jnultitude. 
Perverteth.      A  similar  charge  has  been  often  brought  against  His 

followers. 
Examined.     Or.  Judicial  term,  examined  hy  qriestioning . 
I  have.     Contrast  with,  whatever  you  may  have  found. 
He  had  passed  under  the  scrutiny  of  enemies,  the  most  fierce. 
But  Pilate  was  unprejudiced,  and  impartial,  compared  with  the  Jewfi. 
Before  you.     That  is,  carefully  and  in  good  earnest. 
Found  no.     Thus  he  refutes  their  "  IVe  found,''  verse  2. 
No  legal  grounds  of  accusation  or  punishment  are  found. 
No  fault.     Our  Lord  was  about  to  die  for  the  sins  of  men. 
He  was  formerly  pronounced  guiltless,  by  those  who  would  dare  to  speak 

the  truth. 
Our  second  Adam,  with  "  clean  hands,"  could  enter,  &c.     Psa.  xxiv.  4. 
Filate,  Herod,  Pilate's  wife,  Judas,  the  Thief  on  the  cross,  the   Centurion, 

ALL    WITNESS    TO    HiS    INNOOJiNCi!;  I 


15.  No,  nor  yet  Herod :  for  I  sent  you  to  him  ;  and,  la,  nothing  worthy  of  death  U 
done  unto  him. 

Sent  you.    They  were  compelled  to  be  present  as  witnesses. 
Unto  Him.     Gr.  Nothing  worthy  of  death  has  been  done  hy  Him,  i.e» 
in  the  estimation  of  Herod. 


ovTw.  Nothing  done  by  Him.  Major,  Alford,  Pearce,  Unto  Him.  Vulg.,  Eratmv^ 
ireirpay/ieVoc  avTu.  Has  been  done  by  Him,  i.e.  by  Jesus.  The  dative  expresses  the 
instrument,  and  hence  the  agent,  even  with  passive  verbs,  where  we  regularly  find  the 
genitive  with  vtto,  Luke  siiv.  35  ;  Acts  vii,  12 ;  xvi.  9 ;  Matt.  v.  21.  Webster's  Syntax. 


X^OTES, 


CHAP.  XXni.J  ON    ST.   liUKB, 

16.  I  will  therefore  chastise  him,  and  release  him. 


477 


Chastise.     Gr.  by  scourging,  a  relic  of  a  barbaric  age. 

Wlien  witnesses  were  wanting,  the  suspected  was  scourged,  to  compel 

him  to  testify  against  himself. 
Now  no  man  in  England  orAmerica  can  be  convicted  on  his  own  testimony, 

other  proofs  must  corroborate  it. 
The  Bible  has  ameliorated  the  laws  of  the  civilized  world. 
Pilate  intended  this  as  a  slight  correction  for  His  assuming  the  Kingly 

office. 
It  was  also  intended  as  a  degradation  of  his  victim. 
Here  Pilate  began  to  concede  too  much  to  reckless  foes. 
If  Jesus  was  innocent,  why  correct  Him  at  all  / 
Seeing  their  advantage,  they  seize  it  and  press  it  from  that  moment 

forward. 
He  hoped  by  a  slight  punishment,  to  appease  the  Jews. 
He  did  not  use  the  word  "scourge,"  but  he  meant  nothing  else. 
He  consents  to  give  some  satisfaction,  to  their  wild  hatred. 
By  it,  he  meant,  if  possible,  to  save  the  life  of  Jesus. 
This  degrading  compromise  led  to  the  most  unjust  sentenc(3  ever  given. 
This  first  concession  was  not  lost  on  the  subtle  malignant  Sanhedrim, 
Roman  custom  was  to  chastise,  before  crucifying. 
Belease.    If  guilty,  why  release  ?  if  innocent,  why  chastiBe  ?  ■ 


ircuScvo-of .  Chastise  by  scourging.  Doddridge,  Major.  A  softer  expression  than 
Pilate  meant.  Bengel.  Thus  a  subtle  poison  in  Italy  was  "pourfre  de  succession  ;  "  a 
murdered  victim  was  "  assisted."  Trench,  The  usual  course  by  the  Romans.  Cicero, 
Orotius.  This  proposal  preceded  the  demands  for  the  release  of  Earabbas,  Matt,  zxvii. 
17.  W.  <£  W. 


17.  (For  of  necessity  he  must  release  one  unto  tliem  at  tJie  feaiit.) 

Of  necessity.       Gr.  often  that  arising  out  of   mere  custom.      John 

xviii.  39. 
Of  the  origin  of  this  custom,  nothing  is  known. 
It  was  probably  adopted  by  the  Eomans,  to  concihate  the  populace. 


U 


MEMORANDA, 


NOTES. 


3IE3IOBANDA. 


478 


SUGGESTIVE     COMMENTARY 


[chap.  xxm. 


Verse  17  omitted  by  most  of  the  ancient  authorities,  but  contained  in  some  most 
ancient  versions.  Alford.  Early  omitted.  Mnjor ;  doubtful.  Grie.xbiinh,  Lachmann; 
cancelled.  Tischenrinrf,  Onutrrzee  ;  bracketed.  Cod.  Sir.ai.  An  unusual  pagan  custom, 
a  contribution  to  the  general  festivities  of  the  Passover.  ElUcott.  The  governor  obliged 
to  release  a  prisoner  at  the  feast  of  the  Passover:  origin  of  the  custom  involved  in 
obscurity:  more  a  Jewish  than  Gentile  custom.  Ooster:-ee.  Prisoners  released  at  eaf:h 
feast.  Friedlieb,  Andreips.  The  origin  was,  we  presume,  an  imitation  by  the  conquering 
Itomans,  of  kings  at  their  coronation.  The  Passover  was  the  great  festal  day  of  the 
Jews.  The  Roman  governor  could  easily  release  one  of  the  victims  of  law,  and  thna 
flatter  the  Jews,  that  a  coi'onation  act  of  clemency  could  be  repeated  every  year. 


18.  And  they  cried  out  all  at  once,  saying,  Away  with  this  man,  and  release  unto  us 
Barabbas  : 

All  at  once.  In  full  crowd,  all  the  people  cried  out  at  once. 
Crowd,  proverbially  fickle,  five  days  before  cried  "  Hosatma !" 
Disappointed,  that  He  declined  accepting  royal  honors. 
Hearing  lie  had  been  convicted  of  blasphemy  they  hated  Him. 
Joseph  was  charged  with  a  sin,  because  he  would  not  commit  it. 
Babble  of  Jerusalem,  was  under  the  influence  of  the  hierarchy. 
Away   with.      This   cry,  a  substantial  proof   of  the  first  day  ol"  the 

I'assover. 
It  is  far  worse  to  reject  the  Lord  now,  He  is  the  "  Foundation  Stone  1" 
Blind  presumption,  blasphemy,  mockery  of  God's  justice,  the7i. 
Their  fathei-s'  guilt  was  expiated  by  seventy  years  captivity  in  Babylon. 
Contrast  with  theirs  in  captivity  for  1800  years. 

God  has  preserved  them  as  ivitnesses  for  the  truth  to  Gentiles  sceptics. 
How  unceasingly  false  is  the  judgment  of  this  world  ! 
Release.      Let  the  murderer  live,  and  the  Prince  of  Life  dio,  is  tbo 

world's  sentence. 
The  world,  an  abode  of  caprice  and  passion,  a  den  of  murderers.      Gal. 

V.  21. 
Barabbas.     The  son  of  confusion,  a  robber.    John  xviii.  40 ;  a  rebel. 

Mark  xv.  7. 
A  type  of  the  sinner  deserving  punishment,  but  set  free. 
Prefening  sin  to  Christ,  is  to  pref-er,  1.  A  robber  to  the  highest  Benefactor. 

2.  A  traitor  to  the  Prince  of  Peace.    3.  A  murderer  to  the  Lord  of 

Life. 
The  choice  of  the   Jews  was  the  fruit,  1.  Of  levity.     2.  Seduction.     3. 

Weakness.     4.  Enmity  of  the  flesh. 


NOTES. 


CHAP,  xxm.] 


ON   ST.    LUKE. 


479 


Atpt.  In  the  same  spirit  -with  modern  Papacy,  tolerating  in  the  Eternal  City.honsos 
of  ill  repute  and  their  inmateB.  but  driving  out  with  firo  and  Bword,  Protestants 
^reaching  the  Gospel  of  Christ.  Lanije,  Cramer. 

Bapo^^af .  Some  mal?e  the  scape-goat  a  type  of  Barabbas.  Some  readings  have 
^r|a■oOl'  Bjipa|8/3ai/;  adopted  Oriffen.  Fritzschc,  Ohluiuaen,  Meyer,  Ewald ;  rejected. 
Gi-iesbncli,  Meyer,  Alt'ord,  Tischendorf.  The  Jews  in  frenzy  prefer  the  hellish  caricature 
to  the  heavenly  original.  OUliausen.  The  son  of  a  Kabbi.  Ewald;  son  of  the  devil. 
Theophijlact  ;  probably  a  fanatical  zealot  who,  with  his  fellow  insurgents,  precipitated 
the  ruin  of  the  nation,  Alexander. 


ME3IORA  N  DA . 


19.  (Who  for  a  certain  sedition  made  in  the  city,  and  for  murder,  was  cast  into  prison.) 

20.  Pilate  tlw.refore,  willing  to  release  Jesus,  spake  again  to  them. 

Murder.     The  people  showed  how  little  they  cared  for  Cmsar's  'nterest, 

Pilate.  "Willing  to  release.  From  the  robe,  he  knew  Herod  es- 
teemed Him  only  an  enthusiast. 

He  tried,  by  washing  his  hands,  to  transfer  the  guilt.     Matt,  xxvii.  24. 

Fearfully  and  franticly  they  accept  it.     Matt,  xxvii.  25. 

His  wife,  mysteriously  warned,  bids  him  not  condemn  Him.  Matt, 
xxvii.  19. 

He  was  awed  by  the  claim  of  One,  declaring  himself  the  Son  of  God. 
John  xix.  7. 

He  knew  Ilim  innocent,  and  strangely  led,  feared  He  might  be  divine. 

Pilate,  a  heathen,  intercedes  for  our  Saviour's  life. 

Those  preferring  sin  to  Christ,  are  still  demanding  the  Lord's  death. 

A  solemn  warning  to  all  neglecting  or  rejecting  the  great  salvation. 
Heb.  ii.  3. 


Wife  of  Pilate  named  by  tradition  Claudia  Proeula,  a  heathen,  with  Jewish  sym* 
pathies.  Ellicott,  Andrews. 


21.  But  they  cried,  saying.  Crucify  him,  crucify  him. 

Cried.     Gr.  responsive  shouting.     Acts  xxii.  24. 

Crucify.     The  first  time  utterance  was  given  to  the  dreadful  cry. 

Hitherto  it  had  only  been  the  secret  wish  of  the  chief  priests. 

The  Jews  entirely  assumed  the  responsibility  of  His  death. 

Peter  said,  "  Ft'  killed  the  Prince  of  Life."     Acts  iii.  15. 

•'  Ye  blew  and  hanged  on  a  tree."     Acts  v.  30 ;  1  Thess.  ii.  15. 


NOTES. 


3IE3IORANDA. 


480 


SUGGESTIVE   COMMENTABY 


[chap.  XXJII, 


Their  insane  prayer,  "  His  blood  be  upon  us,  and  on  our  children." 
Matt,  xxvii.  25. 

Providential  retribution  has  followed  this  fearful  crime. 

Wanderers,  without  land,  a  government,  or  a  home. 

At  once  a  miracle  and  a  warning  to  the  nations  of  the  earth. 

The  death  of  a  Eoman  slave,  a  death  of  ignominy. 

Clamor  for  Christ's  death  viewed  as  to,  1.  The  judge  who  elicited  it.  2. 
The  people  who  uttered  it.  3.  The  Lord  who  heard  it.  4.  Tho 
Father  who  suffered  it.     5.  The  world  who  report  it  from  age  to  age. 

Christ's  love  most  active,  when  seeming  most  passive. 


"S.ravpiatTov.  Crudelissimum,  tetemmumque  supplicium.  Cicero.  Jews,  compared 
with  Komans,  were  exalted  to  heaven.  Yet  here  their  cruelty,  resisting  the  light,  pales 
before  enlightened  fanaticism. 


22.  And  he  taid  unto  tliem  the  third  time.  Why,  what  evil  hath  he  done  J  I  have  found 
no  cause  of  death  in  him  :  I  will  there/ore  cliastise  him,  and  let  him  go. 

Third  time.      Pilate's  account  of  Christ's  death  was  sent  to  Tiberius. 

It  is  found  in  the  acts  of  his  government,  alluded  to  by  the  Fathers. 

The  governor  now  assumes  an  appearance  of  firmness. 

Conviction  of  entire  innocence,  and  his  wife's  dream  made  him  hesitate. 

Chastise.     Pilate  the  second  time  proposed  to  scourge  our  Lord. 

Slaves  taken,  were  scourged  first,  then  crucified.     Livy  xxxiii.  6. 

The  sons  of  Brutits  were  scourged  before  being  crucified. 

The  magistrates  of  Gailes  were  thus  scourged  by  Mayo. 

The  Lord  was  scourged  by  the  soldiers.     Matt,  xxvii.  26  ;  Mark  xv.  15. 

No  cause.     No  charge  amounting  to  a  capital  crime. 


rpCrov.  We  are  indebted  to  Luke  alone  for  the  remarkable  and  internally  probablfl 
particular,  that  at  this  juncture  the  governor  raised  his  voice,  for  the  third  time,  in  the 
Lord's  favor.  Oosterzee. 

TTaiSeucras.  He  here  calls  upon  the  persecutors  to  "  Behold  the  man,"  to  arouse 
their  syjnpathy.  Pilate  was  not  a  superficial  man  of  the  world.  He  felt  too  muck  the 
greatness  of  the  Lord.  Olshauscn.  Pilate's  testimony  of  Christ's  death  was  sent  to 
Tiberius,  and  is  found  in  the  "^et»  of  hia  government."  Tertullian,  Eusebitis,  Jiatin 
Martyr. 


NOTES. 


CHAP,  xxin.j 


ON    ST.    LtTKE. 


4S1 


23.  And  they  mere  instant  with  loud  voices,  requiring  that  he  might  he  crucified.    And 
the  voices  oftltem  and  of  the  chief  priests  prevailed. 

Instant.      Gr.  pressed  upon  him.      Luke  v.  i.      "  Lay  on  w*."     Acts 

xxvii.  20. 
To  every  man,  as  to  Pilate,  there  is  au  honr  when  he  must  decide  for,  or 

against  Christ. 
Chief  priests.      Luke  i.  5.     Joining  with  the  rabble,  forgetting  all 

sense  of  propriety. 
They  shrunk  from  leaven,  though  not  from  blood.     John  xviii.  28. 
Prevailed.     His  conscience  urged  the  release  of  the  innocent. 
He  was  about  to  follow  the  convictions  of  justice. 
"  No  friend  to  CaBsar !  "  filled  him  with  dread  of  disgrace. 
The  Galilean  must  die — the  sentence  is  pronounced. 
The  secret  ties  of  the  world  held  his  feeble  moral  nature. 


'ii.  And  Pilate  gave  sentence  that  it  should  be  as  they  required. 

Pilate.     Here  we  leave  this  vain  unprincipled  Eoman. 

His  name  is  preserved  among  Christians,  but  in  infamy. 

Sentence.     Gr.  confirmed  their  judgment  by  a  final  decree. 

Weakness  as  readily  as  vialice  leads  to  enormous  crimes. 

Pilate  at  first  only  a  friend  of  Herod,  because  Herod  was  Tiberius^  friend. 

"He  that  is  not  with  Me  is  verily  against  Me." 

In  Barabbas,  Pilate  liberated  the  murderer  of  his  soul. 

In  the  Lord,  he  rejected  the  Saviour  of  his  soul. 

Bequired.     Questions  of  justice  in  the  hands  of  a  priest-ridden  populace. 

Pilate  the  man  who  would  serve  two  masters. 


3IE3IORANDA. 


iircKpivev,  Adjudicavit.  Vulg.  Super  judicavit,  over  and  above  their  judgment. 
Fausset.  Adjudge.  Bloomfield.  Tlie  form  of  Boman  Judge  was  ''Ibis  ad  cruccm." 
Friedlieb. 


25.  And  he  released  unto  them  him  that  for  sedition  and  murder  was  cast  irito  pritonf 
vhom  iliey  had  desired;  but  he  delivered  Jesus  to  their  %oill. 

Released.     Pilate  at  first  detern^ined  to  let  Him  go.     Acts.  iii.  13. 
He  now  condemns  the  innocent,  and  acquits  the  guilty. 
"  They  denied  the  Holy  One  and  the  Just,  and  desired  a  murderer." 
Acts  iii.  14 


NOTES. 


MEBIOBAN  DA, 


482 


SUGGESTIVE    COMMENTARY 


[chap.  XXIU. 


Luke  may  have  seen  the  released  robber  bounding  through  the  streets 

of  Jerusalem. 
Sad  triumph  of  jpersevering  wickedness,  over  hesitating  weakness. 
Yet  the  fearful  defeat  of  wickedness,  even  when  seeming  to  trmmjyh. 
Desired.     Majority  of  mankind,  choose  the  shadow  for  the  substance. 
The  Jews  were  the  most  refractoj-y  of  all  the  conquered  nations. 
By  mildness  and  severity,  combined,  Komans  kept  them  under. 
It  was  their  constant  practice,  to  complain  at  Eome  of  oppression. 
The  Emperors  paid  particular  attention  to  these  murmurers. 
Felix  and  Festus  tried  to  conciliate  them,  by  injustice  to  Paul. 
Pilate  would  gain  popularity'  and  esc;ipe  ruin,  by  sacrificing  Jesus. 
Their  will.      Matt.,  Mark,  and  John  speak  of  the  Pioman  agency  in 

Christ's  death. 
Luke  writing  for  the  Gentiles,  lays  the  chief  guilt  upon  the  Jews. 
If  some  papists  of  fiery  fanaticism,  called  Christians,  had  their  will,  what 

would  become  of  scriptural  Christianity  on  earth  ? 
Sceptics  ui-ge  the  great  change  in  public  feeling  since  their  "  Hosannas." 

Luke  xix.  38. 
That  multitude  were  disciples,  t)iis,  the  rabble  gathered  by  priests. 


TO)  0«A>ifi.aTi,  "  Their  will,"  has  ever  been  mistaken  for  the  "  Dctis  vult ;"  the  con- 
Btant  cry  of  persecutors,  in  every  age.  Oosterzec.  The  mob  did  ncrt  unite  in  the  song, 
Lulie  xix.  38,  but  the  disciples.  The  change  owed  its  origin  to  the  force  of  pasaion. 
Carnal  hopes  may  have  swayed  some  at  the  first,  but  His  condemnation  by  the  Sanhe- 
drim must  have  changed  their  views.  Stier.  Omit  auTois.  Tischendorf,  Al/ord,  Cod^ 
Sinai. 


26.  And  as  they  led  him  away,  they  laid  hold  upon  one  Simon,  a  Cyrenian,  comiii{f 
out  of  the  country,  and  on  him  they  laid  the  cross,  that  he  might  hear  it  after  Jesus. 


Mark  xv.  20.,   together,   shew  this  to  have  been 
11-13)    contrasts  with  His  entrance.     Luke 


lied  Him  away. 

near  a  gate. 
His  departure   (Heb.  xiii. 

xix.  37. 
The  typical  Isaac  bore  the  wood  of  the  burnt  offering. 
Love  here  bears  not  His,  but  our  cross,  as  His  own. 
He  was   cast  out   of  the   earthly,  that  we  might  enter  the  heavenly 

Jerusalem. 
They  took  away  His  garment  (Matt,  xxvii.  31),  but  left  the  crovm. 

NOTES, 


OHAF.  XXIU.J 


ON    ST.    LUKE, 


483 


"With  a  law  of  mercy  for  brutes  (Ex.  xxiii.  5),  the  Jews  moch  the  Redeemer 

No  cuuipassion,  no  acclamation,  but  cruel  mocking. 

Laid  hold.     Jesus  bore  His  cross,  until  exhausted.     John  xix.  17. 

Pencil  of  tradition  represents  Him  sinking  under  it. 

The  eoudemned  were  compelled  to  bear  their  own  cross. 

Simon.      His   sons,  Alexander   and  Bufus  may   have  been   disciploB. 

Mark  xv.  21. 
He  is  thought  to  have  been  at  the  time,  a  'pilgrim  to  Jeru3alem. 
Soldiers  for  convenience  compelled  him  to  do  military  service. 
Cyrenian.     A  province  of  Lybia,  west  of  Egypt,  called  Pentapolis. 
Many  Jewish  dwellers  believed,  and  others  not.     Acts  xi.  20  ;  vi.  9. 
Ptolemy  Lagos  sent  100,000  Jews  to  Pentapolis  in  Africa. 
Cross.     That  is,  not  the  post,  but  the  cross-piece  of  wood. 
It  was  bound  with  cords  upon  the  shoulders  of  the  criminal. 
Bearing  the  cross,  a  task  seldom  willingly  performed. 
Performed  in  faith,  never  goes  unrewarded. 
The  highest  honor  of  a  believer,  is  to  bear  the  cross  of  Christ. 
Sear  it.     Jesus  now  exhausted  by  conflicts  of  soul  and  body. 


airriyayov  avTov.  By  soldiers,  althongh  the  duty  of  lictora.  Andreivs.  Tradition 
notes  the  spot,  and  that  where  Mary  fell,  where  Salve  Hater  Was  uttered,  where 
Veronica  gave  Hira  the  napkin,  all  which  Chateaubriand  vindicates.  We  leave  them 
Rinong  a  thousand  other  monkish  legends. 

ejTtAaPo^ici'oi.  The  more  exact  expression,  ayyapevcLv,  is  found  in  Matt,  and  Mark, 
a  word  which  only  occurs  in  one  other  passage  (Matt.  v.  41)  in  the  N.T.  The  notion  of  a 
militarj- compulsion  is  unmisti^nblo.  Ooster^tv.  ''.Simon"  a  follower.  Grotius.  Had 
shewed  sympathy.  Itarttbach.  A  slave.  Meyer.  Military  required  any  one.  Tkoluck, 
"  Ciivniry,"  Held,  hence  a  working  day.  Meyer;  region.  Wicaclcr.  Made  to  atone  his 
Sabbath  desecration.  Lange. 

iTTi8r\Ka.v.  The  general  expression  of  Matt,  and  Mark,  ii^a  a.pr\  toc  (navp'ov,  must  be 
explained  by  the  more  definite  one  of  Luke.  It  is  not  i^ipnv  virep,  but  oirto-flci/  tov 
'Itjo-ov,  so  that  the  Lord  was  only  assisted,  not  relieved  from  bearing  the  cross.  Oocterzee, 


27.  ^  And  there  followed  him  a  great  company  of  people,  and  of  women,  jvhich  also 
bewailed  and  lamented  him. 

"Women.      Luke  xxii.  55.      Crowds  at  an  execution,  as  usual,  include 

many  women. 
At  the   Cress,  the  male  friends  of  the  Lord  acted  like  women,  and  the 

female  hke  heroines. 


NOTES. 


BIEMORANDA. 


ME3IORANDA. 


484 


SUGGESTIVE    COMMENTART 


[chap,  xxm. 


Bewailed.     "Well  meant  sympathy  for  an  innocent  person. 

\  ery  many,  themselves  or  friends  had  been  healed  by  Him. 

Their  pity  cast  a  last  flower  in  the  path  of  the  Divine  Sufferer. 

Jewish  law  forbade  shewing  criminals  sympathy  on  their  way  to  death. 

They  bear  myrrh  and  wine,  as  opiates  for  the  crucified. 

The  first  sign  of  an  altered  feeling  began  to  shew  itself. 

We  generally  weep  most,  for  what  we  should  weep  least.     Joel.  ii.  12. 

The  suffering  of  Jesus,  the  loudest  warning  to  the  impenitent. 

Their  lamentations  for  a  moment,  draw  the  noisy  mob. 


eKOTTToi'To,  applies  to  the  gestures  of  one  raouraing.  idp-qvovv,  to  the  weeping  tons 
of  voice.  Bengc.l.  Plangere,  to  mourn,  is  to  smite  one's  breast.  Fausset.  Eetuming 
signs  of  repentance.  Lange.  remalo  tendoniess  and  attracting  grace.  Hiller.  A 
beautiful  trait  of  genuine  liumftnity,  quite  in  place  in  Luke's  Gospel.  Oosterzee.  In  onr 
day?',  a  new  horror  shewn  females  lifting  up  their  heel  against  Christ  1  Souchon.  KaX, 
oraittocl.  Lachmann,  Tischendorf,  Meyer,  Cod.  Sinai. 


28.  But  Jesus  turning  unto  them  said,  Daughters  of  Jerusalem,  weep  not  for  me,  but 
Keep  for  yoursclvci,  and  for  your  children. 

Turning.     He  was  now  relieved  from  the  burden  of  the  cross. 

The  record  of  this  action,  is  from  an  eye-witness. 

He  who  had  been  silent  before  the  light-minded  Herod,  speaks. 

His  eyes  heretofore  sunk  in  sorrow,  turn  in  mercy. 

His  words  seem  to  breathe  of  rejjroof,  rather  than  sympathy. 

The  last  preaching  of  repentance,  on  the  way  to  His  cross. 

A  preaching  of  the  law,  amid  His  passion. 

Daughters.     Eepresentatives    of    Jerusalem,    and  the   land   around. 

In  His  three  following  sayings,  He  appears  as  Prophet,  Priest,  and  King. 

1.  As  Prophet,  to  the  daughters  of  Jerusalem. 

2.  As  Priest,  interceding  for  forgiveness  for  His  murderers. 

3.  As  Kinp,  acknowledged  by  the  thief,  and  in  His  answering  the  prayer. 
Jerusalem.     Luke  ii.  25.     Weep  not.      Luke  vi.  21.  See  Notes. 

He  forbids  the  way,  they  noio  were  weeping  for  Him. 

There  is  a  way  of  mourning.  He  does  7iot  forbid.     Zech.  xii.  10. 

Tears  on  account  of  sin,  are  the  Saviour's  joy. 

He  who  kindly  dried  so  many  tears,  now  bids  the«a  weep  for  themselves. 

It  is  the  only  time  in  all  His  life,  He  commands  His  hearers  to  weop. 

Many  tears  were  doubtless  shed  in  secret  that  day. 


XOTES. 


CHAP.  XXIU.] 


ON    ST.    LUKE. 


485 


He  recognizes  these  tears,  as  shed  for  Himself. 

Weeping  and  repenting,  the  first  steps  of  healthy  sensibility. 

But  tears  of  7)icre  sympathy,  are  of  no  avail. 

Through  our  weakness,  we  often  take  sides  with  injustice. 

Romance  and  tragedy,  oft  excite  the  wicked  to  weep. 

Slaves  of  fleshly  lusts,  forget  their  tears,  only  to  sin  again. 

The  passion  of  Christ,  no  tragic  sjiectacle  to  n!ove  men's  hearts. 

His  suSerings  not  recorded,  to  excite  sentimental  feelings. 

God's  counsel  led  Him  on  to  glorj';  He  did  not  need  tears. 

Not  for  Me.  So  far  from  heing  crushed.  He  was  close  upon  His 
highest  triumphs. 

The  future  was  all  bright  and  clear.     Heb.  xii.  2. 

His  conscious  innocence  and  dignity,  never  forsook  Him. 

No  -word  of  bitterness  toward  His  murderers,  mingles  in  His  tones  of 
compassion. 

He  yearns  even  toward  their  children,  although  ciu-sed  by  their  parents' 
unbelief.     Matt,  xxvii.  25. 

Good  Shepherd,  He  sought  the  lost,  under  the  very  shadow  of  the  Cross. 

For  yourselves.  He  saw  days  aijproaching  that  would  wring  forth 
other  tears. 

Could  you  see  your  own  coming  woes,  you  would  not  weep  for  Me. 

Weep  for  your  sin — tears  of  Godly  penitence  are  the  Saviour's  delight. 

He  points  to  sin,  as  the  bitter  source  of  all  our  griefs. 

Sorrow  the  way  to  joy.     Suffering  to  Him,  the  way  to  glory. 

He  Himself  had  wept  over  Jerusalem  when  He  entered  it. 

In  profound  sorrow  for  others.  He  forgets  His  own  ^yoes. 

Weeping  for  Him,  and  not  for  themselves,  did  not  save  the  weepers. 

Tears  were  useless,  unless  they  led  to  repentance  and  faith. 

Many  of  those  now  bewailing  Him,  perislied  in  the  siege. 

Children.     The  judgment  would  burst  on  mothers  and  children  alike. 

The  riHtional  depravity  would  be  propagated  from  generation  to  genera- 
tion. 

Involved  in  their  fearful  cry,  "  His  blood  be  upon  us,  and  upon  our 
children."     Matt,  xxvii.  25. 


ME3IOItANDA. 


8vyaT(p(i.  Women  of  Jerusalem.  Kuinoel.  The  judgment  of  Jemsalem  shadowed 
forth  the  judgraent  of  all  unbeliuveia,  down  to  the  end  of  time.  His  word  is  not  merely 
the  voicu  of  a  Cassandra,  but  that  of  the  Saviour  of  the  world.  Slier. 


WOTES. 


SlESIOiiAJS  DA. 


486 


SUGGESTIVE    COMMENTARY 


[chap.  XXIII, 


29.  For,  behold,  the  days  are  coming,  in  the  which  they  shall  say.  Blessed  are  th» 
barren,  and  the  wombs  that  never  bare,  and  the  paps  which  never  gave  suck. 

Coming.     In  this  interval,  an  effectual  weeping  might  save  thena. 
The  Gospel  reveals  ioratli  to  those  hardening  their  hearts. 
The  same  cloud  was  light  to  Israel,  but  darkness  to  the  Egyptians, 
iiest  promised  to  the  weary,  perdition  to  the  unbelieving.      LuLa  xiii.  3; 

Mark  xvi.  16. 
He  will  take  vengeance  on  the  disobedient.     2  Thess.  i.  8. 
Barren.      Their  sins  will  change  the  divine  blessing  of  marriage  into  a 

curse. 
Blessed.      He  intends  to  excite  the  keenest  emotions,   and  maternal 

sensibilities. 
He  shows  sparing  tenderness,  in  not  pronouncing  a  woe  upon  mothers. 
But,  because  of  the  terrible  judgments  coming,  blessed  are  they  who  are 

The  men  around  heard  judgments  pronounced  upon  their  children. 
Parents  and  olfspring  involved  in  the  same  guilt  and  misery. 
Childlessness  a  blessing  !  a  new  and  terrible  thought  to  mothers.      Luke 
xix.  41-47. 


ipovaiv,  a  change  from  the  second  to  the  third  person.  "  They  shall  say,"  i.e.  "not 
men  in  general,"  nor  "m;;  enemies,"  but  the  impenitent  among  you— those  in  Jem- 
salem  and  its  misery.  Alford.  ai  trretpai.  Anticipating  the  scene  of  a  mother,  in  hei 
Etarving  rage,  eating  her  own  child.  IK.  d-  W.,  Josephus. 

For  ee»)Aao-ov,  eflpeij/av.  Tischendorf,  Alford,  Cod.  Sinai. 


30.  Then  sliall  they  begin  to  say  to  the  mountains.  Fall  on,  us;   and  to  the  hills,  Cover 
us. 

Beg-in  to  say.     This  prophecy  is  found,  Hosea  x.  8  ;  Isa.  ii.  10,  19. 
In  the  midst  of  His  sufferings,  the  Scriptm-es  are  spread  before  Him. 
In  their  words.  His  own  inspiration,  He  lived  and  thought  to  the  last. 
At  the  opening  of  the  sixth  seal,  kings,  &-c.  cry,  "  Mountains  fall  on  U8.*' 

Eev.  vi.  16. 
Mountains.      Fulfilled    by   many  of  the  Jews,  fleeing  to   the  cavfS 

during  Jerusalem's  siege. 
And  by  myriads  who,  in  their  despair,  never  thought  of  caves  or  sewers. 
Mountains  have  often  crushed  those  who  dwelt  near  them. 
In  themselves  terrible,  they  will  be  sought  as  a  shelter. 


^'^oT:Es. 


CHAP.  XXUI.J 


ON    ST.    LUKE, 


487 


Fall  on  us.      Tkcy  will  prefer  death  rather  tkau  witness  those  terrible 

scenes. 
"  Men  shall  seek  death,  but  it  shall  flee  from  them."     Eev.  ix,  6. 
The  praj'er  to  the  rocks,  to  nature  cold  aud  dead,  is  vain. 
The  sinner  makes  the  Lord  of  the  hills,  his  enemy. 
His  voice,  and  not  thine,  tbey  will  obey. 
Hills  cover  us.      He,  their  future  Judge,  on  the  way  to  His  cross, 

tenderly  warns  rejecters  of  the  Messiah. 
So  many  will  not  be  redeemed,  after  all  His  love,  adds  sorrow  to  sorrow. 
The  solemn  echo  of  this  awful  warning  is  found  in  Kev.  vi.  16. 
'^  Cover  lis  from  the  (now  aroused)  wrath  of  the  (once  patiently  for  us 

siiffering)  Lamb  !     That  victim  who  is  now  about  to  be  offered. 
Such  terror  of  soul  finds  refuge  in  tears  no  longer. 
The  warning  looks  through  the  type  to  the  antitype. 
It  implies  the  desperate  helplessness  of  all  then  in  Jerusalem.  Isa.  ii.  19. 
Rocks.     David  who  had  often  hid  himself  among  the  rocks  from  Saul, 

sixteen  times  calls  the  Lord  "  his  Eock,"  in  his  Psalms. 
Having  this  defence,  we  will  not  need  rocks  to  hide  us. 


opea-i.    Caverns  in  Palestine  frequented  in  war.  Kuinoel. 
wish  rather  to  die,  than  live  through  such  miseries.  W.  &  IF. 


MEUOliAy  DA. 


"  Mountains,"  denotes  a 


81.  For  if  they  do  these  things  in  a  green  tree,  what  shall  be  done  in  the  dry  f 

Greeu  tree.     Good  men  compared  to  green  trees.      Ezek.  xvii.  24 ;  £X, 

47  ;  Jer.  x\ii.  8-12. 
Wicked  to  dry  trees.     Jude  12  ;  John  xv.  6  ;  Exek.  xx.  47  ;  1  Pet.  iv.  18. 
If  an  invading  enemy  spares  the  green,  he  w'ill  not  the  dead. 
But  if  he  hews  down  the  fruitful,  surely  the  barren  must  go. 
"  The  fire  shall  devour  every  green  tree,  and  every  dry  tree."     Ezek.  xx. 

47. 
The  Lord  is  the  Kighteous  One,  all  suffering  is  on  account  of  sin. 
If  the  green  are  destroyed,  a  sign  that  all  trees  must  perish. 
The  pious  being  cut  off,  a  sign  of  a  fearful  doom  for  the  ungodly. 
If  they  do  these  things  in  Me,  green  and  fruitful,  through  my  divinity, 

what  will  they  do  to  you,  bereft  of  life-giving  righteousness  ? 
Dry.     If  His  sufferings  for  redemption  are  such,  what  wiU  be  theirs,  who 

will  not  be  redecTncd  ? 
God's  wrath  is  heavier  than  Christ's  cross.  Rieger. 


NOTES. 


3IEMOBANDA. 


488 


SUGGESTIVE    COMMENTARY 


[chap.  xxin. 


This  snmma  injuria,  maintained  the  suvirmim  jns. 

A  sign  beforehand,  God  will  leave  no  sin  unpunished. 

A  warning  of  the  infinitely  heavier  wrath,  due  to  the  impenitent. 

"If  judgment  begin  in  the  house  of  God,  what  shall  the  end?"  &o. 

1  Pet.  iv.  17 
Jerusalem  not  destroyed  for  crucifying,  bat  rejectimj  the  Lord. 
The  wicked   cast  forth  as  a  severed  branch,  shall  be  withered. 
If  the  tree  planted  by  the  water  (Psa  i.  3)  is  thus  cut  down,  what  will 

become  of  those  withered  trunks,  twice  dead  ?     Jude  12. 
This  verse  solemnly  closes  our  Lord's  teaching  during  life. 


fwAw.  The  nsa  of  this  word  for  tree  has  heen  erroneously  called  a  Hebraism.  We 
have  in  Xen.  Anab.  vi.  4,  3,  Saaii  no\KoU  xal  TrafToiajrois  icai  |u.eyd\ot!  fvAot?.  Webster's 
Syntax,  vyp^-  The  feeble  and  unfruitful  by  the  dij,  and  the  young  and  vigorous  by 
the  green,  Isa.  Ivi.  8.  Benijel.  The  green  tree,  the  women  comparatiTi:ly  innocent ;  the 
dry,  the  guilty,  Exek.  xx.  17.  Crusius.  In  the  ruin  of  Jerusalem,  th^  aged  would  find 
less  mercy  from  the  Komans,  than  the  young.  A  protest  against  tl-ie  identity  of  the 
Buffering  the  Redeemer  endured,  with  the  remorse  of  the  sinner  in  despair.  Stier. 
Eomans  subdued  the  Jews,  what  will  they  do  with  the  natioii,  a  dry  sapless  trunk  ? 
Lightfoot.    If  My  innocence  suffers  so  much,  how  will  the  guilty  fare.  Qroiius. 


32.  And  there  loere  also  two  other,  malefactors,  led  with  him  to  be  put  to  death. 
Two  other.     Some  suggest  our  Lord  was  reckoned  one  also. 
This  was  not  intended  by  Pilate  as  an  indignity  to  Jesus. 
Those  condemned  at  one  court  term,  were  executed  together. 
Malefactors.      "  He  was   numbered  with  the   transgressors."      Isa. 
liii.  12. 


eTepoi.  The  rendering  is,  not  two  other  malefactors,  but  two  others,  malefactors. 
AJfo'd.  cVepot  expresses  dissimilarity,  which  oAXoi  would  not.  Bengcl.  Ko-Kovpyoi: 
Kri<nai,  Matt,  and  Mark.  Insurgents.  Bloomfield.  Ou  principle,  they  resisted  the 
Korean  government.  Malthy.  Tradition  names  Titus  and  Di;machus,  robbers  met  by 
Jesus,  in  Egypt.  Andrews.    Another  calls  the  convert  Dumas.  Roman  Calendar. 


33.  And  when  they  were  come  to  the  place,  which  is  called  Calvary,  there  they  cmci- 
fied  him,  and  tlie  malefactors,  one  on  the  right  hand,  and  the  other  on  the  left. 

Were  com?  to  the  place.      Come  out,  Matt.     Without  the  walls. 
Heb.  xiii.  12. 


NOTES. 


CHAP,  xxm.] 


ON    ST.    LUKE. 


489 


3IE3IORANDA. 


"  Crucified  without  the  city."     Num.  xv.  35  ;  1  King  xxi.  13 ;  Acta  vii.  58. 

A  centurion  on  horseback  required  by  law  to  head  the  company. 

A  herald  preceding  the  victim,  proclaimed  his  sentence. 

The  most  infamous  of  criminals,  alone  were  thus  executed. 

Slaves,  highway  robbers,  rebels,  despised  prisoners  of  war. 

No  one  dare  crucify  a  Eoman  citizen  save  at  his  peril. 

They  were  first  scourged,  then  compelled  to  bear  their  own  cross. 

A  tablet  on  their  breast,  stated  their  crime. 

They  were  divested  of  clothing,  and  a  stupefying  draught  given. 

They  were  raised  about  two  fiet  from  the  ground,  and  nailed  tD  the  cross. 

Our  Saviour's  hands  and  feet  were  nailed.     Luke  xxiv.  40;  John  xx.  25. 

According  to  tb.e  Mosaic  law,  criminals  hanged   were   not  allowed  to 
remain  over  night.     Deut.  xxi.  22-23  ;  Gal.  iii.  13. 

The  Romans  left  those  crucified  alive,  often  for  three  days. 

Calvary.     Golgotha.     John  xix.  17.     Gr.  "i)lace  of  a  skull." 

Part  of  the  Moriah  chain,  where  Isaac  was  offered. 

The  site  cannot  now  in  any  way  be  identified. 

Every  conceivable  objection  lies  against  the  present  supposed  site. 

Here  Christ  overcame  'leath,  on  his  otvn  territory. 

The  cuiTent  opinion  of  its  being  a  Jiill,  is  unfoimded. 

The  four  Evangelists  unite  in  calling  it  a  ''place,"  not  a  "  hill." 

No  hill  can  be  found  in  any  direction  that  will  answer. 

The  cross  of  the  old  world,  symbol  of  the  deepest  infamy,  has  became  a 

symbol  of  honor,  blessing  and  redemption. 
Even  superstition  and  vanity  are  decorated  by  this  old  symbol  of  shame. 
Crucified.     A  punishment  of  Greece,  Eome  and  Egypt,  not  of  Jews. 
Naked  and  poor.  He  there  renounced  all  the  goods  of  earth. 
He  was  an  offering  of  infinite  value  in  Himself  alone. 
The  hour  of  redemption  first  strikes,  after  4000  years  of  silent  hope ! 
The  Lord  of  Glory,  climax  of  shame,  hanging  among  murderers  ! 
The  chief  priests  actors,  though  Eoman  hands,  drove  the  nails.     John 

xix.  16  ;  Acts  v.  30. 
The  third  hour.     Mark  xv.  25.     Nine  o'clock  in  the  morning. 
A  belief  the  crucifixion  took  place  in  the  afternoon,  an  error. 
Malefactors.     Because  condemned  by  the  court  at  the  same  term. 
Joseph  was  in  prison  between  two  malefactors. 
They  one  was  delivered,  the  other  was  executed. 
The  join  the  greatest  ignominy,  with  the  severest  pain. 
The  right.     Intending  to  stigmatize  Him,  as  the  worst  of  the  three. 
"  But  He  taketh  the  wise  in  their  own  craftiness."     Job  v.  13  ;  1  Cor. 
iii.  19. 


NOTES. 


3IE3IOltAA  DA. 



1                                    1 

1 

! 

1 
! 

i 

1 

1 
1 

— 

1 
1 

490 


SUGOESTIVE    COMirENTAKY 


[chap.  XXIU. 


Intended  ignominy  only  irradiates  the  dying  Redeemer. 
In  the  hour  of  deepest  gloom,  the  Divine  glory  beams  forth. 
In  no  act  does  infinite  majesty  and  love  shine  more  brightly  than  iu 
imparting  Gospel  hope  to  the  dying  thief. 


iaravpuja-av.  A  heathen  adjudged  it  the  most  excruciating  death.  Cic.  Con.  Ver. 
The  cross  generally  in  the  shape  of  a  T,  the  title  being  over  the  head,  the  upright  post 
projeiited  above  the  horizontal  beam.  The  criminal  being  divested  of  all  his  clothes, 
was  fixed  by  nails  driven  through  the  hands,  not  always  through  the  feet.  The  body 
!vas  not  supported  by  the  nails,  but  by  a  piece  of  wood,  which  passed  between  the  legs, 
ience  death  ensued  mo«e  from  exhausiion,  than  from  the  wounds  inflicted.  Sometimes 
■iiey  were  nailed  to  it  before  set  up.  Christ's  feet  not  iiaik-d.  Paultis,  Hengatenbcrg, 
Tholuck,  Hug,  Tertullian.  Hi.?  feet  were  nailed,  John  xx.  25.  Cyprian.  Hilary,  Eicse- 
bius,  Athanasius,  Justin  Martyr,  Gregory,  Nnzianzen,  Oosterze.e.  Crucifixion  practised 
by  Persians.  Sufferings  shortened  by  kindling  fires  under  them,  or  letting  lions  and 
bears  tear  them.  A  Hindoo  was  crucified,  and  hung  on  the  cross  nine  hours,  was  taken 
iown,  and  survived  for  years,  more  hardened  in  crime.  Charles'  Miss.  Hist. 

Kpixviov.  Greek  translation  of  Hebrew  Golgotha,  place  of  a  skull.  Alexander. 
SXIam'a  burial  place.  Origen,  Tertullian,  Epiphanius,  Cyril,  Augustine,  Athanasius, 
Seland.  Place  of  execution.  Jerome,  Bcde,  Jansenius.  Identified  by  the  Church  of  the 
loly  Sepulchre.  Lange,  Baird,  Raumer ;  near  it.  EUicott.  Calvary  drew- the  present 
juildings  round  itself,  formerly  being  outside  the  city.  Major.  Neiir  a  public  street. 
indrews.  Not  known.  Foote,  Robinson,  Scholtz,  Wolf,  Jacobus.  Zion  shut  out  to 
idmit  Calvary  within  the  walls.  Meyer.  A  statue  of  Venus  desecrated  Calvary,  from 
Hadrian  to  Constantino.  Husebius,  Jerome.  His  cross  faced  the  east,  malefactors  tho 
irest.  Greswcll. 


.B4.  IT  Then  said  Jesus,  Father,  forgive  them  ;  for  they  know  not  what  they  do. 
they  parted  his  raiment,  and  cast  lots. 


And 


Then  said.     This  is  the  first  word  uttered  from  the  cross. 

The  first  of  seven  sayings  of  our  Lord  on  the  cross  ;  three  of  whicn  are 

recorded  by  Luke  alone. 
The  stupefying  drink  offered  Him,  probably  declined  by  a  gesture  of  the 

head. 
His  high  priesthood  is  now  here  begun.     Heb.  vii.  26-27. 
Not  merely  a  prayer,  but  the  prayer  of  the  Great  Iktercessor,  always 

heard.     John  xi.  42. 
The  fruits  of  this  prayer  w>ill  only  be  known,  when  "  the  books  are  opened." 
Father.     Six  hours  on  the  cross,  He  still  speaks  and  acts  as  the  Son 

OF  God. 
At  the  beginning  and  close.  He  calls  God  Father. 
This  prayer  jDrobably  uttered  while  the  nails  were  leinff  driven. 
UiB  intercession  has  for  its  ground,  "  I  will,  that  Thou  forgive  theaii." 


NOTES. 


CHAP.  XXIII.J 


ON  ST.  LUKE. 


491 


Ji  ^i.u  1tUA^,  DA, 


Humbly  and  fiublimely  He  still  avows  Himself  the  Sou  of  God. 

He  began  His  public  life,  by  quoting  the  sustaining  word  of  God.     Matt. 

iv.  4. 
Though  on  the  cross,  there  is  no  sign  of  wrath,  between  the  Father  and 

the  Son. 
Forgive.     He  feels  the  wounds  given  their  souls,  more  than  His  own. 
Our  Lord  jyractises,  what  tlie  best  of  men  had  not  yet  taiii/lit.  in  tlirori). 
"With  compassionate  tenderness,   He  only   alludes  to  what  CAtenuatea 

their  guilt. 
Know  not.     For  those  sinning  wilfully    and  incorrigibly.  He  did  not 

pray. 
"  He  made  intercession  for  the  transgressors."     Isa.  liii.  12. 
As  a  man,  He  retains  nothing  h\it  forgiveness  and  love. 
His  whole  life  was  an  expression  of  love,  and  His  death  set  the  seal. 
This  word  points  to  His  atoning  and  interceding  love. 
It  discloses  His  perfect  love,  approved  even  unto  death. 
Obsei-ve  He  does  not  pray  for  any  forgiveness  for  Himself. 
A  fact  impossible  to  account  for,  save  on  the  ground,  that  He  was  the 

Holy  One  of  God. 
The  voice  of  eternal  love  itself  ut'ers  its  promise  "  I  will  forgive.'^ 
It  is  the  ground  as  well  as  the  limit  for  forgiveness  of  sins. 
The  sad  lamentation  of  the  j^assion,  constantly  turns  to  j^raise. 
Jesus  sweetens  His  bitter  death,  to  His  own  thoughts,  by  His  testimony 

to  the  blessedness,  which  would  follow. 
One  may  be  a  king,  without  the  royal  trappings  of  this  world. 
He  who  wept  over  Jerusalem,  now  intercedes  for  men. 
Infinite  mercy  now  prays,  that  misery  might  pray. 
He  paused  to  call  Zaccheus  from  the  tree. 
He  came  and  stopped  and  converted  the  persecuting  Saul. 
Even  in  the  agonies  of  His  cross  He  finds  time  to  pray  for  His  murderers. 
Had  He  not  thus  prayed,  their  penalty  might  have  begun  at  once. 
A  conclusion  o-f  His  earthly,  and  symbol  of  His  heavenly  life. 
Forgive  whom  ?  the  four  Roman  soldiers  who  execute  the  deed  ? 
It  embraces  all  His  crucifiers,  that  is.  All  Sinneks,  for  both  Jews  and 

Gentiles  combined  to  put  Him  to  death. 
In  His  great  intercessory  prayer  Ho  asks,  "  That  the  world  may  believe 

that  Thou  hast  sent  Me."     John  xvii.  21. 
'*  He  ever  liveth  to  make  intercession  for  us."     Heb.  vii.  25. 
*'He  nov/  appears  in  the  presence  of  God  for  us."     Heb.  ix.  24. 
"  There  is  a.  sin  unto  death,"  for  which  no  prayer  is  to    be  offered.     1 
John  V.  1 6. 


NOTES, 


ME3IOBANDA. 


492 


SUGGESTH'E    COMMENTARY 


[cHAj>.  xxin. 


He  prays  during  crucifixion,  1.  To  God  His  Father.     2.  For  others.     3. 
For  enemies,     4.  With   importunity.     5.  With  abundant  results. 

His  prayer  was,  1.  Alone  in  its  sublimity,  for  whom  ?  when?  what? 

2.  Alone  in  importance,  climax  of  His  life,  consecration  of  His  cross, 
image  of  His  work  in  heaven.  3.  Alone  in  power,  for  our 
humiliation,  consolation,  sancti6cation. 

At  Golgotha,  we  see  God  silent,  governing,  reconciling  the  world. 

The  best  thing  we  can  pray  for,  for  others,  is  forgiveness  from  God. 

The  fullest  answer  to  this  prayer,  is  yet  to  come. 

Stephen  makes  the  last  word  of  His  cross,  his  first  dying  word. 

He  also  makes  the  fii'st  word  of  Jesus,  his  last  word  in  death. 

They  know  not.      It  doubtless  refers  to  the  Jewish  rulers.     1  Cor. 
ii.  8. 

"  I  wot  that  through  ignorance  ye  did  it."     Acts.  iii.  17. 

"  Had  they  known  it,  they  would  not  have  crucified,"  &c.     1  Cor.  ii.  8. 

This  does  not  signify  that  their  ignorance  deserves  grace. 

Not  knowing  when  we  might  know,  an  element  of  sin,  since  the  deceiv- 
ing in  Paradise. 

People  prayed  against  their  forgiveness,  when  invoking  blood-guiltiness. 
Matt,  xxvii.  25. 

Many  bring  the   "  sacrifice  of  fools"  for  God's  service.     Ecc.  v.  1. 

Deceived  by  the  serpent,  man's  sin  of  ignorance  finds  a  sacrifice.     Heb. 
ix.  7. 

He  does  not  limit  His  most  gi-acious  exiwession. 

This  awful  distinction  remains  m  the  background. 

If  ignorance  excuses  guilt,  it  needed  no  forgiveness. 

If  it  did  not  lessen  it,  Christ  would  not  have  named  it. 

What  they  do.     To  whom  they  do  this.     "  Grope  as  the  blind  at  noon- 
day."    Deut.  xxviii.  29. 

Many  who  we  think  exhibit  unceasingly  malignant  sinfulness,  may  to 
the  Searcher  of  hearts,  show  something  different, 

Ignorance  of  Jews  in  this  awful  sin,  is  incomprehensible  to  us. 

This  judgment  of  the  dying  Lord,  sprung  from  His  knowledge. 

Parted.     God  rules  even  their  avarice,  to  fulfil  prophecy.  Psa.  xxii.  18. 

Raiment.     The  spoil  of  the  soldiers,  by  custom,  or  perquisite. 

His  seamless  garment  was  divided  by  lot  amongst  the  four  soldiers  who 
formed  the  guard.     Matt,  xxvii.  35. 

Their  last  indignity,  was  to  crucify  Him  naked. 

Another  tells  us,  this  was  the  under  garment  alone.     John  xix.  23. 

Cast  lots.      A  direct  appeal  to  God,  and  never  to  bo  adopted  without 
prayer. 


NOTES, 


xxin.] 


ON   ST,  LUKE. 


493 


Chance,  a  heathen  teitn  in  God's  kingdom.      Gambling  beneath  the 

CROSS. 

In  Messina,  on  the  Lord's  day,  the  writer  saw  a  similar  scene. 
Under  a  crucifix,  three  feet  high,  a  tahle  stood,  at  which  sat  gamblers 

with  their  cards,  driving  their  work  of  blasphemy  and  gain. 
The  feet  of  the  image  of  the  dying  Saviour  was  but  a  few  inches   above 

tneir  heads. 


o'Saa-i.  This  prayer  mentioned  by  Luke  only.  Tha  Lord  did  now  what  Ha 
emphaticaUtj  did  not  do  in  His  farewell  prayer,  John  xvii.  9.  Note  how  entirely  such  a 
prayer,  spoken  probably  during  the  terrible  act  of  crucifixion  (ti  ttoioOo'ii'),  is  in  harmony 
with  the  spirit  of  the  third,  and  Pauline  Gospel.  Oosterzee.  Were  not  ignorance  a  sin, 
they  would  not  need  forgiveness.  This  is  the  fii-st  of  the  seven  words  on  the  cross.  No 
single  Evangelist  has  recorded  all  of  them.  The  four  records  form  one  symphony,  at 
one  time  a  solo,  at  another  a  duet,  at  another  a  trio,  and  at  another  all  unite  in  a 
qu/irtttte.  Benqe.i.  Compared  with  the  seven  petitions  in  the  Lord's  prayer.  Augustine, 
Abraham,  Mose.-s,  Jeremiah,  prayed  for  their  enemies.  Stephen,  James,  Huss,  Zutphen, 
offered  like  petitions.  Glaucus  to  Socrates,  "A  righteous  man  will  be  tortured  and 
crucified."  Plato.  He  prays  only  for  those  sins,  which  were  capn.ble  of  forgiveness,  not 
for  the  sin  unto  death,  1  John  v.  IC.  Stler.  The  law  of  God  knowo  nothiug  of  this  plea 
of  ignorance.    But  His  prace  judged  otherwise.  Drascke. 

aiiToU. — Mankind.  The  Jewish  nation.  For  all  of  us,  for  our  sins.  He  was  bruised. 
Alford.  Not  for  the  soldiers.  Gerlach  ;  for  them.  Eutluimius,  Kuinoel.  "Raiment." 
The  crucified  hung  perfectly  naUed  upon  the  cross.  ]Vctstcin.  Not  a  cloth  around  the 
loins.  Meyer.  The  most  pitiable  piece  of  superstition  and  priestly  deception,  the  world 
has  ever  seen  (the  holy  coat  of  Treves),  is  founded  on  this  fact.  Gildemeister,  Seibel. 


85.  And  the  people  stood  beholding.     And  the  rulers  also  with  them  derided  him, 
saying.  He  saved  others  ;  let  him  save  himself,  if  he  be  Christ,  the  chosen  of  God. 

The  people.     Not  crowd  of  Jews  and  Gentiles,  but  Jews  alone. 

His  death  by  His  own  f)eople,  is  distinctly  foretold.     Psa.  xxii ;  Dan.  ix. 

Jews  say,  that  Isa.  liii.  relates  to  the  Messiah. 

Stood.     This  is  the  report  of  an  eye-witness. 

An  hour  of  perilous  stillness  to  the  crucifieis. 

Insupportable  to  concieuce — they  silenced  it  by  mocldTig. 

Beholding.     An  unfeeling  staring  by  the  indifferent  multitude. 

Rulers.     Respectable  persons  seldom  mingle  with  such  scenes. 

Derided  Him.     To  a  heathen's  eye.  the  inscription  was  an  insult. 

The  effrontery  of  some,  sharpened  the  wit  of  others. 

It  partly  refers  to  the  mockery  in  the  Hall  of  Judgment. 

They  reduced  themselves  to  a  level  with  the  meanest  of  the  Gentilea, 


KOTES. 


ME3I01tAy  DA. 


ME3IOBANDA. 


494 


SUGGESTIVE  COMMENTARY 


[chap.  xxni. 


A  boly  derision  unites  tlie  purest  truth,  with  the  keenest  love. 

But  the  mockery  of  the  ungodly  against  truth,  is  fearfully  godless. 

Thiy  was  crucifixion  to  tlie  sacred  soul  of  Jesus. 

The  highest  Love  on  the  cross  was  praying,  they  blasplieming. 

These  were  the  vails,  that  went  through  His  heart. 

Their  mockery  was  to  suppress  any  favorable  feeling  towards  Jesus. 

The  malignity  of  Jews  and  Gentiles,  unite  against  the  Lord  on  the  cross. 

Saved  others.     They  first  decree  He  is  not  Christ,  therefore,  He  must 

die. 
Now  He  dies,  therefore  He  is  not  Christ. 

Saved  others.    A  testimony  to  His  devotion  and  God-like  charity. 
The  entire  history  of  the  ungodly,  an  extorted  testimony  to  the  excellence 

of  Kevelation. 
Save  Himself.      Sublimely  and  tenderly  He  had  hiuted,  their  sins 

might  yet  be  forgiven. 
But  they  will  hear  nothing  of  their  oirn  forgiveness. 
Thus  speaks  unbelief,  '    Take  care  of  Tliyself,  if  thou  cans't." 
Thus  the  world  coldly  repels  the  falling  and  unfortunate. 
But  for  those  not  needing  kindness,  the  world  hath  smiles  and  treasurea. 
The  idea  never  seems  to  have  dawned  on  them'that  Hisdtath  viiijht  sai^e 

others. 
Be   Christ.      They   mocked  Him,  as  pretending  to  be  the  Messiah. 

Luke  ix.  20. 
The  Roman?  derided  His  pretensions  to  be  a  King. 
Trusted  in  God.     Matt,  xxvii.  43.     They  mock  His  trust  in  God  ! 
Thus  they  really  blasphemed  God  Himself,  in  Christ  His  only  Son. 
Perverting  Psa.  xxii,  their  mockery  becomes  a  witness  to  the  truth. 
Ah  !     Mark.  xv.  29.     This  bitter  scorn  came  doubtless  from  the  rulers. 


ffefivKT^pifof'.  Gr.  turned  up  their  nose.  Trapp.  <n>v  avrois.  Omitted  by  many. 
Afford ;  omitted.  Cod.  Sinai. ;  but  retained  by  Tischendorf.  tov  6eov  cKAeicTos ;  6 
before  eKAexTo?.  Tiscliendorf,  Alford,  God.  Sinai,  The  Christ  of  God,  His  elect  ont. 
Al/ord.    The  elect  Christ  of  God.  Stier. 


«6.  And  the  soldiers  also  mocked  him,  coming  to  him,  and  offering  him  vinegar. 

Soldiers.     They  derived  their  taunts  from  His  title. 

The  J.ews  from  His  past  acts  of  ^race  and  power. 

Mocked  Him.     The  time  of  the  mid-day  meal  of  the  soldiera. 


NOTES. 


CHAP,  xxnr.l 


ON  ST.  LUKE, 


495 


MEMOllANDA 


Two  Clips  were  ofTcrcd  Him,  the  first  of  wine  and  myrrh  to  soothe  the 
pain. 

A  Jewish  custom  tolerated  by  the  Romans. 

The  second  was  oiYcred  by  the  sokliers  while  mocking  Him. 

Vinegar.  Gr.  s^oxir  icine,  ordinary  drink  of  soldiers  "  ivith  gall,"  Matt, 
out  of  greater  rancor. 

This  was  reckoned  among  tlio  Messiah's  sufferings.     Psa.  Ixix.  21. 

A  potion  of  wine,  frankincense,  and  myrrh  was  given  the  crucified. 

It  benumbed  the  senses,  and  lessened  the  agony. 

But  the  Lord  refused  this  potion.  He  would  diiuk  the  bitter  cup  of  suffer- 
ing even  to  the  very  diegs. 

But  here  they  drank  His  health,  in  mockery  of  His  superscription. 

The  sight  of  liquid  beyond  His  reach,  added  to  His  miserj\ 

Among  the  causes  of  death  on  the  cross,  thirst  is  the  chief. 


o^o«.  The  soldiers  also,  lohpn  they  emne  and  brought  Him  vinegar,  derided  Him, 
Major.  ci'eVai^oi'.  Matt.  Mark,  and  John  describe  the  second  offering  of  vinegar  in 
mercy,  but  Luke  here  notes  the  first  offered  in  mockery.  Bengel,Fausset.  This  first  also 
in  mercy.  Major,  W,  &  W.  (cal  before  ■npotitp\6\i.e.va>.,  omitted.  TiscJiendorf,  Alford, 
Cod.  Sinai. 


87.  And  saying.  If  thou  be  the  king  of  the  Jews,  save  thyself. 

King  of  the  Jews.      This  implied  far  more  bitter  contempt  of  the 

Jews,  than  an  insult  to  Jesus. 
The  Jews  crucified  their  Messiah. 
He  has  His  title  of  honor — they  have  their  shame. 
Save  thyself.     Soldiers  caught  this  up  from  the  multitude. 


88.  And  a  superscription  also  was  written  over  him  in  letters  of  Greek,  and  Latin,  and 
Hebrew,  THIS  IS  THE  KINO  OF  THE  JEWS. 

Supprscription.      All  the  tongues  of  earth  were  anew  to  be  sanctified 

for  this  King. 
A  criminal,  on  his  way  to  execution,  bore  a  title  hung  around  his  neck. 
A  tablet  naming  the  crime,  was  borne  before  the  condemned,  and  fixed 

there  by  the  Eomans. 
Pilate  placed  this,  not  because  of  its  injustice,  but  absurdity. 
The  Turks  even  now,  suspend  a  tablet  to  the  criminal. 


NOTES. 


ME3IORANDA, 


496 


StJGGESTIVE  COMMENTARY 


[cn.\.p. 


The  Latin,  copied  by  Mark:   Greek,  by  Matthew:  Hchvew,  translated  by 

John. 
Pilate  was  doubtlessly  inspired  divinely  to  compose  it.     The  Fathers. 
It  announces  the  innocence,  dignity  and  destination  of  Jesus. 
It  testifies  of  Christ,  of  God,  of  men,  of  redemption,  of  future  hope. 
In  the  lowest  depths,  God  cares  for  His  Son's  royal  dignity. 
Still  shows,  1.  His  majesty.      2.  His  victory.      3.  Foundation  of  Ilia 

kingdom.     4.  His  jurisdiction.     5.  His  government. 
Written.     Luke  i.  63.     See  Notes. 

Greek.     Formed  of  Pelasgic  and  Hellenic ;    original  dwellers  in  Greece. 
Its  use  was  almost  universal  throughout  the  Eomau  empire ;    as  French 

is  now  the  language  of  Europe. 
Edicts  of  Csesar,  to  the  Sidonians,  were  in  Greek  and  Latin. 
So  were  also  the  edicts  of  Mark  Antony  to  the  Syrians. 
That  on  the  middle  wall  of  the  temple  was  Greek,  Latin,  and  Hebrew. 
Greek,  for  the  Hellenisls,  who  swarmed  through  that  land. 
Latin,  for  the  majesty  of  the  Empe-ror. 
Hebrew,  for  the  populace. 

The  Passover  brought  many  Hellenists  to  Jerusalem. 
Latin.     First  spoken  in  Latium,  Italy,  and  afterwards  at  Eome. 
Principally  derived  from  the  Greek,  Etruscan,  and  Oscian  languages. 
Compared  with  the  Greek,  this  was  spoken  by  very  few. 
Christ's  sentence  pronounced  by  a  Latin  judge,  and  executed  by  Latin 

soldiery. 
Hebrew.     From  Heher,  who  outlived  six  generations  of  his  descendants. 
The   Hebrew  ceased  to  be  a  living  tongue,  during  the  captivity,  n.c,  606. 
The  Aramaic  form  was  then  common  among  the  Jews. 
Christian  minipters,  to  this  <Za?/,  still  devote  their  study  to  these  three 

languages. 
The  Eoman   emperors    had  banners   bearing  the   name   of    conqiiered 

nations  and  kingdoms  borne  before  them. 
"  I  have  icritten.''^     John  xix.  22.     Pilate's  reply  shows  a  troubled  mind. 
Rome  thus  providentially  acknowledges  Jesus,  King. 
Pilate  thwarted  in  his  efforts  to  rescue  Jesus  from  their  malice. 
His  answer  shows  the  bitterness  of  his  resentment. 


«iriYp«<^>j.  Lnke  gives  the  real  order.  Bcnj/e?.  Matthew  gives  the  Hebrew;  Mark, 
the  Latin  ;  John,  the  Greek.  Fausset.  John  adoptH  the  order  of  dignity.  The  tjospel 
■was  preached  in  the  same  order.  Bengel.     Pilate  would  not  care  in  executing  a  stranger 


NOTES. 


CHAP.  X5III.] 


ON    ST.   LUKE. 


497 


as  1  slave,  to  be  very  exact  in  the  translations.     Tlie  custom  is  noted  by  Suetonius. 
yeypaij.ij.iyrj,  omitted.  Tischendorf,  Alford,  Cod.  Sinai. 

yoo/'/jta-U'  "KAATi'-iicots  kv.'l  'P'A7i.ai(co"c  Kat  'E^pf.i'/co'c,  orriitteij  by  acme  cf  the  roost 
ancient  autliorities.  Alford,  Tischendorf,  Mei/er ;  omitted.  Cod.  Sinai.,  Vat.  ani  Eph.  ; 
found  in  Alex,  ami  Cant.  'EWrjviKoi^.  Tlie  Gieek  lias  continued  a  spolien  language  for 
3000  years.  Alexander's  conquests,  the  interests  and  necessities  of  commerce  and 
literature,  rendered  Greek,  the  language  of  Western  Asia  and  Eastern  Europe.  It  waa 
then  almost  the  native  dialect  of  Palestine,  lloman  tongue  for  battle  :  Greek,  for  con- 
verse ;  Syriac,  for  prayer.  Greek,  the  language  of  the  world ;  Latin  of  Judsea,  a  Roman 
province ;  Hebrew,  the  mighty  sufferer  belonged  to  the  commonwealth  of  Israel. 
Parker's  Com. 


39.  1!  And  one  of  the  malefactors  which  ivere  hanged  railed  on  him,  saying,  If  thou  be 
Christ,  save  thyself  and  us. 

One  of  the  malefactors.     This  railer  seems  to  have  been  a  Jew,  and 

the  other  malefactor  a  Gentile. 
He  sneers  at  Jesus'  assumption  of  the  name  of  Christ. 
But  the  penitent  directs  his  thoughts  to  Him-,  as  King. 
Railed  on  Him.     There  is  in  him  no  fear  of  the  judgment  of  God. 
The  miracles  of  Christ  to  him,  are  a  matter  of  mockery. 
Blind  and  hard  he  still  continues,  under  the  shadow  of  the  cross. 
As  others  equally  hauleued,  lying  on  their  soft  death-be<ls. 
Rare  is  conversion  if  health,  strength  and  luxiuy  prevail. 
Suffering  and  blaspheming,  prove  this  man  a  reprobate. 
Christ.     Luke  ii.  11,  and  iii.  23,     His  various  names  and  character. 

See  Notes. 
Thyself  and  us.     He  was  bold  to  speak  in  the  name  of  his  crucified 

companion. 
The  daring  man  thought  to  excite  gener.al  derision,  by  his  exploit. 
Our  Lord  is  silent,  and  gives  his  scornful  "  save,"  no  answer. 
Punishment  in  itself,  does  not  lead  to  penitence. 
An  argument  unanswerable  against  the  Eomish  doctidne  of  purgatorial 

salvation. 
The  incorrigible  are  hardened  by  the  stripes  inflicted.     Eev.  xvi.  10. 
The  fire  that  softens  gold  only  hardens  clay. 
The  righteous  are  humbled,  and  their  dross  consumed.     Psa.  cxix.  67, 


eTs.    Matt,  and  Mark  use  the  plural.    A  common  idiom  many,  for  one  ;  "  They  nay," 
see  Matt.  xiv.  17,  while  in  describing  the  Bame  circumstance,  John  vi.  8  reads — "  One  ol 


NOTES. 


3IE3fOJlAADA 


MEMORAN  DA. 


498 


STJGGKSTnT;    COMMENTAKT 


[chap.   XXIII. 


His  disciples."  Cypriare,  <7i/Ti.',  Augustine,  Ambrose,  Jerome,  Luke  says,  the  soldiers 
moi.Oied;  Matt.,  o?te  of  them  ran.  Luke  mentions  the  centurion  onlij  ;  Matt,  xxvii.  54, 
"  and  those  u'ith  him.''  Sucli  discrepancies  only  teach  that  human  hands  have  copied 
the  divine  original  text.  Two  traditions.  Meyer.  Luke  more  accurate.  Alford.  General 
expression  indefinitely  put.  Ebrard.  Both  mocked  at  first,  afterwards  only  one.  Athana- 
sius,  Origen,  Hilary,  Chryaostom,  Theuphylact,  Alexander.  Plural  for  singular.  ScftJcus- 
ner,  Doddridge.  Ambiguity  in  a  word  of  Syriac  origin.  Eichorn.  The  other  class  of 
persons  taunt  Him.  The  passers  by  ;  the  priests  ;  the  soldiers  ;  now  the  thieves  insult. 
Augustine,  Andreivs.  Ebrard,  Lichtenstein. 

e/3Aao-<^^/iei.  The  intoxication  of  frenzy,  after  having  received  the  stupefying 
draught;  said,  with  a  side  glance  of  wretched  vanity  upon  the  multitude  ("I  can  mock 
too  ").  Stier.  These  records  not  showing  the  least  emotion,  a  telling  proof  of  their  in- 
spiration. Major,  ovxt  ai)  el.  Tischendorf,  .ilford,  Cod.  Sinai.  The  interrogative  form 
more  strikingly  expresses  the  scorn  and  contempt  intended.  Oosterzee.  Ae'yui',  omitted. 
Tischendorf,  Alford. 


40.  But  the  other  answering  rebuked  him,  saying,  Dost  not  tJwufear  God,  seeing  thou 
art  in  the  same  candemnation  ? 

But  the  other.     Perhaps  had  heard,  and  belieTed  while  in  imson. 

"  The  one  is  taken,  but  the  other  left."     "  Even  so  Father,"  &c.     Matt. 

xxiv.  40  ;  xi.  26. 
God's  sovereignty  never  interferes  with  man's  responsibility. 
Christ  leaves  all  His  disciples  behind  in  His  knowledge  of  divine  things. 
Rebuked  him.     One  malefactcr  begins  to  preach  to  the  other. 
He  bears  witness  to  the  dignity  and  power  of  the  Cnacitied. 
In  the  midsi'  of  mockery  like  the  blackest  hell,  this  lightning  flash  of 

faith  in  the  Truth,  breaks  forth. 
It  is  an  appeal  in  thunder  to  the  conscience  of  all  around. 
One  cast  out  from  society,  i\iQ  first  to  confess  the  glory  of  Jesus. 
God  will  never  let  faith  in  Christ's  name  go  down. 
If  disciples  deny  and  forsake  their  dying  Master,  a  malefactor  will  teach 

what  consolation  is  found  in  Him. 
Dost  not  thou  ?     A  tacit  reference  to  the  recklessness  of  bystanders. 
As  though,  '■•  Let  others  jeer,  but  dost  thoji  ?" 
If  long  a  penitent,  he  had  kept  silence,  amid  the  general  mockery. 
His  companion  in  including  him  in  "  ms,"  aroused  his  indignation. 
Evidences  of  genuine  i-epentance  and  faith,  1.  He  is  concerned  for  the 

salvation  of  his  fellow  sinner. 

2.  He  frankly  makes  confession  of  his  own  guilt. 

3.  He  nobly  testifies  to  the  innocence  of  Jesus. 

4.  He  turns  to  the  Saviour  to  save  him,  "  Lord,"  &c. 


2i^OTJ£S. 


CHAP.  XXIII.] 


ON    ST.    LTJKE. 


499 


5.  He  prays,  "  EeiMember  me  when  Thou  comest,"  &c. 

6.  He  liumhly  Kgs  for  nu'rcy,  askiug  only  to  bo  remembered. 

Fear.     The  convictions  of  the  law,  lead  the  soul  to  dread  the  penalty. 
His  filial  fear  led  him  to  trust  his  soul  to  the  Redeemer. 
Indisputable  evidence  that  the  change  wrought  was  by  the  Holy  Ghost. 
"  Every  one  who  hath  heard,  and  learned  of  the  Father,  cometh  unto 

Me."     John  vi.  45. 
"  No  man  can  come  unto  Me,  except  the  Father  who  sent  me  draw  Him." 

John  vi.  44. 
"No  man  calleth  Jesus,  Lord,  but  by  the  Holy  Ghost."     1  Cor.  xii.  3. 
He  may  have  heai'd  of  Christ  while  lie  was  in  prison. 
John  the  Baptist,  Peter,  James,  and  we  know  not  how  many  disciples 

were  imprisoned  for  their  faith  in  Christ. 


6  cTcpo?.  His  -words,  and  tliose  of  Zaccliffus,  the  purest  Greek  in  all  the  Gospels. 
Blackwfll.  A  Gentile.  Benrjel.  But  He  woulil  not  liave  spoken  of  Paradise  to  a 
Gentile.  One  of  the  seditious  Jeius,  Mark  sv.  7.  Rxmbach,  Aliord.  He  hat'  heard  our 
Lord  preach.  Suarez,  Benqel.  Pearce,  Kuinoel.  He  had  heard  Christ's  answers  to  Pilate. 
Euthrjmiu/i.  He  was  struck  by  the  title  over  th?  cross.  Stier.  Convicted  by  the  terrible 
darluiesa.  Lightfoot ;  by  our  Lord's  prayer  for  Hi«  enirnies.  Theoplu/lacf; ;  Christ's 
Bhadow.  Baronins  ;  Christ's  Godlike  patience  and  forbearance.  Andreios.  Not  converted 
en  the  cross,  but  in  prison,  being  instructed  by  some  Christian  foUow-prisoners,  such  as 
John  in  Machaerus.  Koecher,  Benpet.  Bosnimuller,  Ehlcii.  His  name  was  ])i>:mm,  and 
his  place  in  Papal  calendar  is  March  25.  Fererius.  An  instance  of  sovereign  grace.  Dod- 
dridge,  AUxander,    A  convert  under  a  miraculous  call.  Tillemont,  Hfyne. 

Ar)o-7^!,  A  plunderer,  a  robber,  a  highwayman  ;  an  insurrectionist.  Le  Clere,  Bosen- 
muller,  Kuinoel.  ovSi  <t>ofi-(j.  Dost  not  thou,  eueu  thou,  in  thy  extremity  ?  SchoUfield, 
W.  <£•  W.  Dost  thou  also  not  fear  God  ?  Alford.  For  ewerCixa  avT<S,  Keyoiv,  read  iitiTi-ixiov 
avTw  ei^t).  Tischendorf,  Alford,  Cod.  Sinai. 


41.  And  vje  indeed  justly  ;  for  we  receive  the  due  rexuard  of  our  deeds  :  but  this  man 
hath  done  nothing  ainiss. 

We.      He  classes   himself  with   the   other   in   condemnation,    not   in 

prayer. 
Justly.     "  If  I  have  done  anything  worthy  of  death,  I  refuse  not  to  die." 

Acts  XXV.  11. 
yet  some  tliink,  such  a  penalty  against  God's  Word. 
It  is  a  morbid  charity  that  tries  to  nullify  the  decrees  of  divine  justice. 
In  some  cases  it  is  a  disguised  protest  ijgainst  future  punishment. 
With  others,  traceable  perhaps  to  concealed  sympathij  with  fellow-workers 

in  sin. 


"^OTES. 


ME310RANI>A, 


MEMORANDA. 


500 


SUGGESTIVE    COMMENTARY 


[chap.  XXIII. 

Sounrls  in  the  ear  of  Christ,  the  universal  cry  of  sinful 


Due  reward. 

humanity. 
This   murderer  bearing  honorable  testimony  to  Christ,  among  the  first 

fruits  of  ransomed  millions  won  by  the  Cross. 
Nothing  amiss.     A  remarkable  testimony  to  the  innocence  of  Jesus. 
He  may  have  been  executed  for  his  part  in  the  very  tumults,  to  the 

exciting  of  which,  Jesus  was  charged. 
He  either  knew  of  the  innocent  life  of  the  Redeemer,  or  he  founded  his 

opinion  on  the  results  of  Herod  and  Pilate's  examination. 
The  worker  of  such  miracles  of  love,  he  knew  could  not  but  be  good. 


1 


aron'oi',  harm.  Acts  xxviii.  6  ;  "  unreasonnhle,"  2  Thess.  iii.  2. 
terms  more  strongly  avers  Ilis  innocence.  Meyer. 


The  very  mildness  of 


42.  And  he  said  unto  Jesus,  Lord,  remember  me  when  thou  comest  into  thy  kingdom. 

liOrd.      Acknowledged    His   divine    name    when    His    disciples    had 

abandoned  Him. 
With  a  painful  sense  of  his  guilt,  he  did  not  request  immediate  deliverance. 
In  clearness  of  conception,  strength  of  faith,  he  surpasses  all. 
In  the  cross,  a  stumbling  block  to  myriads,  he  sees  a  kingly  throne. 
Hemember.     Contrast  the  derision  of  one,  with  this  petition. 
Unbelief  mocks,  faith  prays.     Neh.  xiii.  14. 
With  astounding  faith,  in  the  face  of  a  mocking  world. 
He  puts  his  confidence  in  the  dying  One,  whose  last  garment  was  taken 

from  Him. 
He  reads  in  the  deepest  night,  the  superscription  aright. 
He  becomes  an  apostle,  at  the  moment  when  the  apostles  had  forsaken 

their  Lord. 
He  exhibits  charity  towards  his  comrade,  in  his  zeal  for  God. 
From  a  robber,  he  becomes  a  preacher  of  righteousness. 
In  the  might  of  his  newly  boi'n  love,  he  first  proclaims  the  cross  among 

the  Jews. 
His  acceptance  was  a.  perfect  justification  by  faith  alone. 
Centurion's  means  of  grace  very  limited,  also  Syrophcenieian's. 
The  penitent  thief  virtually  a  teacher  of  the  apostles. 
The  thief  manifests,  1.  Fear  ot  God.     2.  Love  to  the  Saviour. 
3.  Honors  Jesus  as  King.     4.  Trusts  Him  as  Priest. 
5.  Confesses  his  guilt.     6.  Shows  sincerity  by  pruyer. 

NO  TliS. 


CHAP,  xxni.] 


ON  ST.  LUKE. 


501 


7.  Expresses  his  .^e^p  hvmility.     8.  Forjjives  hig  enemies. 

9.  Suffers  uo  obstacles  (dying  agonies)  to  hinder  liim. 

10.  Peter,  and  all  but  John  had  forsaken  Him,  penitent  thief  owned  Him. 

11.  Almost  the  solitary  witness  at  that  time   of  the  Divinity  of  Christ. 

12.  He  recognized  a  kingdom,  whose  foundation  was  the  cross,  unknown 

even  to  the  disciples. 

13.  Admonition  of  a  fellow  sinner,  shows  his  faith  by  his  works.     Jas. 
ii.  18. 

The  sheep  and  the  goats  of  Matt.  xxv.  Jiere  find  emblems. 

What  were  the  Messianic  honors  (Luke  xxii.  12)  of  the  twelve,  to  tho 

thief  ? 
What  were  they  to  penitent  Mary,  bathing  His  feet  with  tears  ? 
Thy  kingdom.     Luke  iv.  43.    What  unbelief  derides,  faith  rejoices  to 

accept  and  trust. 
The  two  ways,  in  whict  sinners  meet  the  terrors  of  eternity. 
A  prayer  worthy  of  one,  who  had  followed  Him  with  apostles. 
All  the  disciples  save  John  had  fled. 
Judas  had  betrayed  Him,  Peter  had  denied  Him. 
Pilate  had  btien  weak,  the  priests  and  people  malicious. 
Yet  the  thief  Inmseif  dying,  trusts  Jesus  dying,  to  command  and  open  the 

gates  of  Paradi  e. 
He  acknowledges  Christ's  right  to  dispose  of  kingdoms. 
"In  that  august  moment,  only  think  of  such  a  wretch  as  L" 
Apostles  could  hardly  believe,  Christ  would  ever  die  at  all. 


Kupce.  Omitted  by  the  most  ancient  authorities.  Tischendorf,  Alford,  Cod.  Sinai 
K,n,aertr..  Peiilous  to  innfate  this  at  the  Jast  of  hfe.  He  would  be  devoid  of  sense, 
vho,  on  seeing  a  man  fall  many  fathoms  deep,  without  breaking  his  neck,  should  ti-y  the 
Bame  experiment.  Vischer.  It  is  often  quoted  to  prove  the  validity  of  death-bed 
repentance. 

"  There  was  one,  that  none  might  despair, 
And  but  one,  that  none  might  presume."     Young. 
No  one  dare  limit  the  Holy  One  of  Israel.     But  here  is  no  evidence  of  an  eleventh 
hour  repentance.      Convicts  were  often  confined  for  years  in  prison  among  the  Jews, 
Gen.  XX.1X.  20;     1  Kings  xxii.  27;   Jer.  xxxvii.  21.       This   felon  may  have  heard  some 
feUow-pnsoner  (Matt.  xiv.  3)  unfold  the  doctrines  of  grace.      '•  What  a  man  soweth,"  &o. 
Gal.  VI.  7       This  IS  the  only  case  in  the  Bible  in  which  an  eleventh  hour  repentance  is 
even  pretended  to  be  found.      He  repented  after  joining  with  the  other  malefactor  m  hi 
mocke^:A,>.brose,  Lnnge.    If  he  had  not  blasphemed,  who  knows  il  the  Loid  would  have 
converted  him.  Znuendorf.      Anrong  the  miracles  during  the  Passion,  none  greater  than 
Uiis  malefactor's  faith.  Spener,  Heyne.      In  its  features  the  case  can  never  be  repeated. 
Parker       His    conception  of  Christ's  kingship  in  advance  of  the  apostles.  Li.ktfoot, 
liengel.         -  .^o  such  slaves  to  an  average  experience  in  religion,  ihat  we  are  scepticjU 


NOTES. 


31  EM  OB  A  N  Dji 


MEMORANDA. 


502 


SnGGESTIVE    COMMENTARY 


[chap,  xxiir. 


■with  regard  to  anythiag  greatly  transcending  it.  Brotvn.  "  Rememher,  "  implies,  1.  The 
soul  survive!?  the  body.  2.  The  world  to  come  is  one  of  retribution.  3.  That  Christ  had 
a  ripht  to  a  kingdom.  4.  That  His  kingdom  was  in  a  better  world  than  this.  5.  That 
Christ  would  not  keep  this  kingdom  to  Himself.  6.  That  He  would  bestow  it  on  tliose 
who  arc  jieuitent.  7.  The  key  of  this  kingdom  even  then  hung  at  Christ's  girdle.  8.  He 
rolls  his  whole  salvation  on  Christ.  Ness. 

eA.O»)?,  the  chief  word  in  the  clause,  at  Thy  cominfr,  in  Thy  'kinqdnm..  iv  t§ ^aaiKeCa 
<rov,  III  reiinum  tuum.  Vulg.  The  A.  V.,  following  the  Vulgate  (so  also  Luther),  renders 
tliis,  "  into  thy  Idnfjdom"  which  is  a  sad  mistake,  as  it  destroys  the  force  of  the  ex- 
pression. It  is,  in  THY  KINODOM — WITH  THY  KINGDOM,  80  "  s/in//.  Come  ?«  JFf/s  (7?()r;/," 
Matt.  XXV.  31,  which  A.  V.  has  rightly  translated.  Alford.  Thy  kingdom  upon  earth.  De 
Wette.  Neandcr.  A'present  manifestation  of  His  kingly  power.  SWer.  His  hope  of  the 
Messiah  was  that  of  a  Jew.  Laii/jc.  Christ  was  the  centre  of  His  k'ngdom.  Trench, 
ScholefieUl.  Fr,llh  in  Christ,  and  confession  of  Him,  can  never  fail  the  penitent.  Luther. 
This  faith  shmi.ed  all  that  stood  by,  even  the  twelve  apostles.  Kollock.  This  thief  is  an 
example  of  electing  grace,  and  good  works  as  its  fruit,  whilst  death-bed  repentance  is 
rarely  genuine.  Baxter.  This  thief  would  fill  a  conspicuous  place  in  a  list  of  the 
triumphs  of  faith,  supplementary  to  Heb.  xi.  Alford.  This  man's  faith  dorimaiixolly 
considered  was  truly  astounding.  De  Wette.  Not  free  from  carnal  ideas  of  the  Messiah. 
Oosterzee.    The  well  known  e;)itaph  of  Copernicus. 

Non  parem  Paulo  veniam  requiro,  gratiam  Petri  neque  posco, 
Red  quam  in  crucis  ligno  dederis  latruni,  sedulua  oro.    Oosterzee. 


43.  And  Jesus  said  unto  him,  Verily  I  say  unto  thee,  To  day  shall  thou  he  with  me  <« 
Paradise. 

Jesus  said.     This  is  the  second  word  from  the  cross. 

The  first  was  one  of  intercession,  the  second  of  promise. 

The  first  secures  a  term  of  grace,  the  second  throws  open  the  door  of 

mercy. 
The  first  has  for  its  end  justification,  the  second  glorification. 
The  first  executes  the  jiriesthj  function,  founded  on  His  death. 
The  second,  His  kinijJij  ofiice,  while  under  supreme  contempt. 
Unto  him.     The  taunts  of  the  others,  He  did  not  notice. 
He  had  not  seen  so  great  faitli  even  in  disciples.     Luke  vii.  9. 
It  was  to  Him  "  a  song  in  the  night."     Psa.  Ixxvii.  6. 
Verily.     Implies  Divine  authority,  to  make  the  grant  of  Paradise. 
He  cannot  see  these  criminals,  without  adding  to  His  own  agony. 
In  the  hearing  of  all  that  preceded,  Jesus  had  kept  silence. 
No  one  supplicates  in  vain.     He  cau.not  now  keep  silence. 
Hatred  is  silent,  and  His  love  has  the  last  word. 
His  joy  over  this  returning  penitent,  breaks  forth  into  praise. 
No  strengthening  angel  from  heaven,  could  have  been  more  welcome. 


NOTES. 


trSAP. 


xxm.] 


ON   ST.    LUKE. 


503 


Mt:MOIiAADA. 


On  the  cross,  He  Himself  has  a  foretaste  of  Paradieie. 
His  sacred  "  Veribj,"  recalls  the  "  Verily,  verily,''  oi  former  days. 
In  this  word  all  is  certainty.     1.  The  sincere  penitence  or  thb  Ihief.     2 
His  merciful  acceptance.     3.  The  assurance  of  future  life.     4.  The 
promise   of  reunion  with  Jesus.     5.  The  instant  fulhnnent  of  his 
prayer. 
The  infinite  willingness  of  Jesus  to  save  to  the  uttermost.     Heb.  vii.  25. 
No  man  ever  received  so  strong  isaurancc  of  forgiveness. 
Yet  he  was  never  baptized,  and  never  had  communed. 
Romanists  vainly  say,  Christ's  hlood  from  His  side  >iprinkled  him. 
Christ  about  to  open  again  the  closed  gates  of  Paradise. 
God's  sovereign  mercy  is  seen,  "  one  taken,  and  another  left,"     Luke  xvii. 

36. 
To  day.     A  significant  reply,  granting  more  than  was  asked. 
His  prayer  referred  to  the  time  future.     Verse  42. 
Oui-  Lord's  reply  clearly  disposes  of   the  question,  as  to  the  conscious 

existence  of  the  soul  after  death. 
Note,  the  Lord  replies  definitely,  to  all  he  asked. 
The  appeal  tried  "  Lord,"  He  says  "  Verilj- 1  say,"  I,  Jehovah. 
He  asked  for  remembrance  ;  perfect  fellowship  is  promised. 
A  long  future  delay  gives  place  to  "  To-day." 
The  "  kingdom"  gives  place  to  the  splendors  of  heaven  itself. 
The  limitless  glory  of  Grace,  here  begins  its  dominion. 
Golgotha  becomes  an  absolving  judgment  seat. 
The  stake  of  the  cross,  becomes  a  throne  of  grace. 
Deaih-bed  to  the  Christian,  is  as  the  cross  to  the  malefaetor. 
From  it,  he  turns  a  supplicating  eye  to  the  cross  of  Jesus. 
Conversion  of  the  thief,  gives  no  encouragement  to  a  death-bed  repeat* 

ance. 
His  knowledge  is  far  too  great,  his  faith  too  mature. 
His  confession  too  sound,  his  penitential  love  too  strong. 
He  seems  to  comprehend  the  entire  plan  of  salvation. 
God  can  do  a  great  work  in  a  short  time. 
At  the  resurrection,    "  In  a  moment,  in  the  twinkling  of  an  eye,  we 

shall  be  changed."     1  Cor.  xv.  62. 
Paradise.     This  word  is  used  of  the  garden  of  Eden  by  the  LXX. 

Gen.  ii.  8. 
Jewish  name  for  Hades,  where  the  righteous  await  resurrection. 
It  was  a  name  for  the  heavenly  abode  of  the  blest.     2.  Cor.  xii.  4.     Rev, 

ii.  7. 
^.  tc:  how  near  eucli  dying  believer  is  to  glory.     Luke  svi.  22. 


NOTES. 


MEMORANDA, 


504 


SUGGESTn^E    COJIMENTAKY 


[chap.  sxxn. 


In  the  Lour  lie  departs,  he  is  with  Christ.    Phil.  i.  23. 

We  are  putting  on  -weeds  of  mourning,  they  are  rejoicing. 

Death  to  an  unrenewed  soul  a  solemn  thing,   to  a  believer,  "  gailU*^ 

Phil.  i.  21. 
This  word  was  consolation  to  the  females  around  the  cross. 
Here  grew  happier  trees,  than  Golgotha  ever  knew. 
He  uses  the  most  august  term  for  the  seat  of  happiness. 
Amidst  the  profoundest  depths  of  His  own  sufferings. 
This  word  from  the  second  Adam,  implies  the  curse  undone. 
Death  overcome.  He  reinstates  men  in  their  lost  mercies. 
The  crown  of  thorns,  typical  of  the  sorrows  of  earth. 
The  cross,  an  unfolded  banner  publishes  in  three  tongues  His  victory. 
His  arms  spread,  would  embrace  the  salvation  of  the  world. 
He  receives  the  homage  of  tue  dying  thief,  and  opens  heaven  to  him. 


6  'l-qtrovi,  omitted.  Tischendorf.  Alford,  Cod.  Sinai,  a-qnepov,  "  To  day,  I  nay  unto 
thee."  Baronius,  Bossuet.  Such  punctuation  absurd,  Olshiusen.  It  contains  a  bis  dat, 
qui  cito  dat.  Between  his  own  and  the  malefactors'  death,  Christ  might  perform  His 
triumphal  course  through  the  under  tvorld,  and  yet  be  in  Paradise  on  the  same  day. 
Stier. 

jTapaSeiVo),  A  word  of  Persian  origin,  signifying  a  park  or  garden.  Herodotus, 
Xenophon,  Diodorus.  The  region  of  Hades  apjiointed  to  the  righteous.  Talmud,  Buxtorf, 
Paradise  did  not  become  the  resting  place  of  the  righteous  until  Christ  came.  .-Irn 'it. 
Paradise  first  opened  by  the  second  Adam.  Clirysostom,  Brentius.  A  new  Paradise  was 
founded.  Lange.  Another  form  of  consolatioa,  '"  Be  of  good  cheer."  Stier.  Abode  of  joy 
in  Hades.  Meyer.  A  desire  to  decree  the  dogma  of  purgatory,  pretends  to  find  proof 
here.  Strangely  misled  by  1  Peter  iii.  19,  Jesus  is  made  to  announce  His  triumph  to 
the  imprisoned  spirits  in  a  place  or  state  of  imperfect  bliss.  AlJ'urd.  Leighton,  on  1 
Peter  iii.  19.  His  soul  goes  to  Hades,  and  His  spirit  to  the  Father.  Olsliauseii.  A  part 
of  Sheol  appointed  to  Gehenna.  Grotius.  Not  the  heavenly  Paradise,  2  Cor.  xii.  4; 
Kev.  ii.  7 ;  bu.t  a  part  of  Sheol,  opposed  to  Gehenna  and  called  indifferently  Paradise 
and  Abraham's  bosom.  OoHerzee,  Wordsworth.  Itegious  of  Paradise  not  heaven.  Ter- 
tullian,  Origen,  Wetstein.  Christ  promised  more  than  he  asked.  Rosenmuller.  Not 
heaven  proper,  for  David  Himself  had  not  yet  reached  it,  Acts  ii.  34.  Irenccus. 


44.  And  it  was  about  the  sixth  hour,  and  there  was  a  darleness  over  all  the  earth  until 
the  ninth  hour. 

Sixth,  hour.     Pilate  delivered  our  Lord  to  the  Jews  about  6  a.m. 

Day  in  Winter  and  Summer  was  divided  into  four  periods  of  three  iioars 

each. 
To  each  of  these  periods,  the  term  hour  was  applied. 


NOTES. 


XXIII.] 


ON    ST.    LUKE. 


noc 


The  niglit  was  divided  into  four  co-equal  -watches. 

They  crucified  Him  about  9  a.m.  15th  of  mouth  Nisan. 

.Persons  generally  lived  two  or  three  days  ou  the  cross. 

The  darkness  began  about  12  o'clock  and  lasted  till  about  3  p.m. 

llomans  reckoned  from  midnight,  Greeks  from  sunrise. 

Our  exact  time,  unknown  to  their  water  clocks  and  hour  glasses. 

Iso  imagination  ever  produced  a  poem,  equal  to  this  reality. 

Loud  thunder  tones  from  above  and  within,  interpret  the  Cross. 

The  Cioss,  a  tree  which  bears  fruit  without  blossoms. 

This  is  the  second  centre  of  history,  the  history  of  histories. 

A  revelation  of  "  the  deep  tliinfis"  of  the  Godhead.     1.  Cor.  ii.  10. 

The  .suffering,  dying,  and  rising  of  Christ,  type  of  the  conflict  between 

light  and  darkness. 
Darkness.      During  full  moon  in  Passover,  an  eclipse   of  the    sun 

impossible. 
Nature  was  in  mourning  for  her  Son  and  Lord. 
Signs  were  wrought  before  all  Israel  at  the  giving  of  the  Law. 
The  desiderate  stupidity  and  unbelief  of  men,  are  roused.     Heb.  xii.  26. 
At  His  birth,  night  became  bright,  as  though  heaven  dawned. 
At  His  death,  day  darkened  into  a  miraculous  night. 
But  one  Evangelist  tells  of  the  bright  birth-night.     Lnke  ii.  9. 
Tlirce  inspired  witnesses,  tell  of  that  supernatural  darkness. 
The  veil  on  the  hearts  of  Jews,  a  thicker  darkness. 
All  the  earth.     Gr.  over  all  the  land, ;  extent  unknown. 
Ninth  hour.      Infinitely,  important,  to  the  Lord,  His  friends,  to  the 

world,  to  His  Father. 
The  wonders  of  Nature,  tell  of  the  honors  of  the  dying  Saviour. 
The  ministry-  of  the  Spirit,  abolishes  the  letter  of  the  O.T.     Col.  ii.  14. 
The  heathen  oracles  were  henceforth  doomed  to  silence. 
The  whole  empii-e  is  in  sackcloth,  when  a  monarch  dies. 
To  day,  the  whole  creation  is  in  gloom  at  the  death  of  .Jesus. 
Darkness  lasted  thi-ee  hours,  half  the  time  He  hung  on  the  cross. 
After  g,  long  silence,  tbis  unearthly  gloom   preceded  His  death.. 


3IE3I01tAADA. 


fjin]  added  after  riv.  Tinchendorf,  Alford.  Ikttj.  Crucified  the  third  honr  (9  o'clock). 
John  inakeii  Filate  intercede  at  the  sixth  hour,  12  o'clock.  John,  writing  for  the  A.'iiatic 
Churehes,  uses  Roman  time  (i.e.  begun  at  midnigbt).  Luke  uses  Greek,  (beginning  at 
giim-ise).  GresiocU,  Andrews.  Uncertain  if  Jewish  and  Roman  time  diffsred-  Becker, 
Luke  never  used  the  Roman.  Meyer,  Alford, 


NOTES. 


MEBIORANH-A,        \  500 


SUGGESTIVE    COMMENTARY 


[chap.  xxm. 


jKOTOs.  Phlepon  a  chronicler,  tinder  Hadrian,  and  Thallus,  of  the  second  century, 
are  HUiii'Otjed  to  allude  to  it.  Josephus'  omission  favoi-a'ole  to  Christianity,  itajor,  Euse- 
bhm,  Gonpel  of  Nicodemvs.  The  gloom  preceding  an  ordinary  earthquake.  Pniilus, 
Uinge,  Milmnv,  Olshausen.  Miraculous;  partial  until  the  ninth  hour,  then  total.  Meijer. 
verse  44  the  'jffect,  45  the  cause.  Oonterzee.  Dionysius  the  Areopagite  cried  out,  "  God 
IS  suffering,  or  the  world  is  perishing."  Saidas,  Heubner.  Thamm  the  Egyptian  pilot 
heard  a  voice— "  Great  Pai  is  dead."  Plutarch,  Wetstein.    Dense  clouds.  Bloomfield. 

TTiv  Ynv.  Judaea  aloni .  Eraamus,  Metier,  Alexander,  Ebrard,  Olnhausen.  The  word 
applies  to  the  world.  Major;  whole  world.  Lange,  Grotius.  As  far  as  their  present 
knowledge  extended.  Alford. 


15.  And  the  sun  was  darkened,  and  the  veil  of  the  temple  was  rent  in  themidtt. 

Sun  darkened.     Unspeakable  solemnity  deepens  the  wonders  of  tho  • 

crucifixion. 
Secret  connexion  between  the  kingdoms  of  Grace  and  Nature. 
Nature  was  in  mourning  for  the  greatest  of  her  sons. 
Light  and  darkness  united  at  His  death  on  Calvary. 
The  night  of  suffering,  with  light  of  divinity  incarnate. 
The  night  of  death,  with  Ught  of  resurrection  hope. 
The  veil.     There  was  one  veil  before  the  sanctuary. 
The  other  between  the  sanctuary  and  Holy  of  holies.     Hcb.  ix.  3. 
The  latter  intended.  Heb.  ix.  7;  x.  19.  Cherubim  in  needlework  covered  it. 
Its  texture  was  cloth  and  leather,  looped  at  either  end. 
Suspended  on  fom*  columns  covered  with  gold. 
Temple.     Luke  i.  9  ;  and  ii.  27.  See  Notes. 
Rent.     Typified  the  passing  away  of  the  Jewish  dispensation. 
It  testifies  a  new  dispensation  begun,  a  perfect  atonement  made. 
It  being  high  day,  incense  was  being  offered  by  the  High  priest. 
Th.e  midst.     Being  suspended  by  the  two  corners,  one  half  fell  each 

side,  exposing  the  Holy  of  holies. 
The  middle  wall  of  partition  no  longer  divided  Jew  and  Gentile.     E{^ 

ii.  14. 
Humanity  now  has  free  access  to  God's  sanctuary. 
The  great  pall  spreading  over  the  nations,  is  rent.     Isa.  xxv.  7. 
Heaven  and  earth  unite  in  honoring  the  crucified  Lord. 
Miracles  of  nature  and  grace  accompany  the  salvation  of  mankind. 
His  funeral,  how  it  was  tolled  from  above,  and  performed  on  earth  ! 
Saints  arose.     Matt,  xxvii.  52.     Christ  dying  rent  the  rocks,  but  rising, 

gave  life  to  the  dead. 


NOTES. 


XSIU.] 


ON    ST.    LUKE. 


507 


MEMOIIAADA. 


(o-KOTicrBrj .  The  earth  darkened  until  the  ninth  }iour,  ihrn  the  sun  became  dark  also. 
Meyer.  Genuineness  of  this  verse  doubted.  De  Welte  ;  cancelled.  Oriahach.  Sympathy 
of  nature  with  humanity  Tradition  speaks  of  similar  phenomena  at  the  dealh  of  Romu- 
lus, Csesar,  and  others.  The  strikingly  expressed  idea  in  the  well  known — Sol  lihi  sipna 
dabit,  solt-m  quis  ulcere  falsum  auduat, — became  on  this  occasion  a  reality.  Oosterzee. 
His  mother,  ".fter  the  darkness,  committed  to  .John.  Kraft.  John  took  her  to  a  hired 
house.  Greswell.  One  occupied  at  the  feast.  Stier.  She  is  spared  tlio  pain  of  seeing 
His  last  apronies.  Bengel. 

KaTOLiriraaixa.  It  was  not  the  first  veil,  but  the  second,  dividing  the  Holy  place  from 
the  Holy  of  holies.  EUicott,  Being  suspended  by  two  corners,  the  priest  entered  by 
side  of  it.  Liglttfuot,  Larmey,  EUleif.  From  Luke's  account  it  might  seem  as  if  the  veil 
vras  rent  bofore  the  death  ol'  Jegus.    Matthew's  details  (xxvii.  51)  corroct  this.  Alford. 


46.  H  And  trhrn  Jrsus  had  C'ried  with  a  loud  voice,  he  said,  Father,  inio  thy   handl  T 
commend  my  spirit  :  and  having  said  thus,  he  gave  up  the  ghost, 

Loud  voice.     Exhausted  nature  with  men,  cannot  thus  be  heard. 
But  Christ's  divinity  ever  sustained  His  humanity. 
Those  words  of  mysterious  import  Cok  ii.  15.,  may  refer  to  this  cry. 
Father.     Victory  of  faith.     His  coniideuce  in  the  divine  love  triumphs 

over  all. 
His  last  word  stretches  on  to  eternity. 
It  announces  His  entrance  into  the  presence  of  God. 
It  is  finished.     John  xix.  30.     His  farewell  greeting  to  suffering  os 

earth. 
Into  thine  h.\nds.     His  entrance  greeting  into  heaven. 
His  last  avowal,  "  I  am  the  Son  of  Gon,"  and  dies  ! 
Stephen  prayed,  "Lord  Jesus,  receive  my  spirit."     Acts  vii.  59. 
His  death  shews   1.   The  greatest  tranquillity  of  mind.     2.  The  highoKl 

love  to  man.     3.  The  greatest  mediatorial  power.     4.  The  greatesl 

glory  of  the  Son. 
The  triumph  of  Clirist's  enemies,  ends  in  their  overthrow. 
By  the  tree  Paradise  was  lost,  by  the  tree  of  the  Cross  it  was  regained. 
Into  thy  hands.     He  does  not  yield  Himself  up  to  the  blind  power  oi 

nature. 
A  word  of  Scripture,  the  torch  which  lighted  Him  through  the  valley. 
He  lived  in  the  Scripture,  and  died  with  it,  on  His  lips.     Psa.  xxxi.  5. 
'Tis  not  the  battle  cry  of  a  conqueror,  fighting  his  way  to  victoiy : 
Nor  the  death-cry  of  a  spirit,  struggling  into  eternal  security. 
This  surrender  expresses  a  profound  repose  after  toil 
A  majestic  word  of  divine  authority,  not  His  death  sigh. 
Into  His  Father's  protection,  power,  and  keeping  He  committed  Himselt 


NOTES, 


ME3IOKANDA. 


508 


SUGGESTIVE    COMMENTARY 


[chap.  xxm. 


We  know  but  little  after  death.     This  -word  is  enough. 

Death  is  a  vanquished  enemy,  robbed  of  bis  sting. 

Paul  had  committfed  his  immortal  hopes  to  Christ.     2  Tim.  i.  12. 

My  Redeemer  dies  for  me,  bow  ought  I  to  live? 

Since  His  death,  we  need  no  more  sacrifice  for  sin.     Heb.  x.  12. 

Like  a  grain  of  wheat,  He  dies  to  bear  much  fruit. 

I  commend.      An  act  of  faith,  an  act  of  dignity,  revealing  the  dying 

Lord. 
His  dying  was  not  the  passice  dying  of  any  other  man. 
At  the  mysterious  moment.  He  deliberately  returns  His  life.     John  x.  18. 
He  does  not  lose  His  consciousness,  for  one  vanishing  instant. 
His  death  is  the  act  of  His  own  will,  in  the  full  vigor  of  life. 
There  was  no  obscuration,  gradual  weakening,  or  convulsion. 
Like  His  birth,  His  death  was  the  only  miracle  of  its  kind. 
Death,  to  Him  His  last  act,  His  stepping  into  Paradise. 
He  came  from  the  Father,  He  goeth  to  the  Father.      John  xvi.  28. 
In  this  act  Ho  commits  all  the  spirits  of  the  sanctified,  as  one  with  Him, 

to  the  Father. 
The  dying  word  of  the  Conqueror  and  Forerunner,  becomes  our  test-word. 

What  kind  of  "finish,"  wilt  thou  my  soul  bring  before  God  ? 

Dly  spirit.     His  human  spirit.  He  does  not  mention  His  body. 

Be  willing  to  die  tvhere,  and  how,  God  pleases. 

Not  under  gorgeous  canopy,  but  poor,  naked,  on  the  cross,  Jesus  dies. 

"  This  much  I  do  for  thee,  sinner,  xchat  icilt  thou  do  for  Me .'"' 

He   gave  up  the   ghost.     Breathed  His  last.     Neither  Matt.,  Mark, 
John  or  Luke  say  "  He  died." 

A.n  act  of  divine  sovereignty,  true  of  no  creature. 

No  c-eature  can  detain  his  spirit,  demanded  by  God.     Ecc.  viii.  8. 

Ordinarily,  the  crucified  lived  one,  two,  three,  or  four  days  on  the  cross. 

Sad  prospect,  "  the  Eesurrection  and  the  Life"  dies.     John  xi.  25. 

rh.e  earth  did  quake.      Matt,  xxvii.  51.      Jerusalem's  temple  and 
towers  totter. 

Of  all  the  earth,  the  cross  of  Chi-ist  .alone,  is  unshaken. 


ft-rre.  Of  the  seven  words  on  the  cross ;  1.  The  object  of  the  redeemm»  work.  2  and 
8.  Its /Vitit  and  potoer.  i.  Its  price.  ^.  Its  extent.  6.  Its  oonsuvimat  on.  7- Its  perfect 
end.  Drascke.  1.  Contains  the  whole  doctrine  concerning  forgiveness.  2.  The  restora- 
tion of  that  which  was  lost  in  Adam.  3.  Corrects  a  mistake  concerning  His  mother, 
which  has  filled  ages  with  its  sad  results,  4.  Pierces  the  depths  of  humanity,  struggling 
towards  a  liedeemer.  Stier.  A  parallel  with  the  seven  petitions  of  the  Lord's  prayer. 
hengel. 


KOTES. 


oHAp.  xxm,] 


ON   ST.   liinCB. 


609 


irapa&ri<TOfj.at.  Commendo.  Vulgate  ;  I  will  commencl.  Bengel.  Coriolanua,  going 
into  exile, — " Friends  to  you,  J  commend  my  children.'  Bloomfield.  naparCBeiJ.ai.  Tig- 
ckcndorf,  Lachmann,  Cod.  Sinai.  The  crisis,  when  the  sudden  horror  of  death  came 
near.  Ebrard.  A  flying  from  the  terrific  form  of  death,  into  His  Father's  arms.  Lnnqe. 
He  13  infiuieely  elevated  above  the  poor  question  of  mortals, — "  To  be  or  not  to  be  ? ' 
Krummacher.  Act  of  His  holy  will.  Greswell,  Alexander,  Jones.  Carae  naturally. 
Pearson,  Ellieott,  Andrews.  Breaking  of  His  heart,  caused  by  mental  anguish.  Stroud, 
liichter.  Huss,  on  his  way  to  the  funeral  pile,  repeatedly  suid.,  "1  commit  my  spirit  into 
thine  hands,  O  Lord."  Multitudes  have  innocently  used,  "Z  commend,"  but  Stephen 
n>ore  properly  says  "  Receive."  The  Father  received  Him  in  dying,  He  receives  us.  A 
determinate  delivering  up  of  His  spirit  to  the  Father.  Alford. 

nvevixa. — Luke  i.  35.  He  depositsHis  spirit  as  a  jewel,  hoping  to  reecive  it  again  on 
the  third  day.  Rambach.  The  dead  appearing  in  the  Scriptures  without  a  body,  called 
iTvevfiaTa,  Acts  xxiii.  8,  9. 

i^env^vtrev.  Term  used  by  Homer,  Euripides,  Aesch.,  Sappho ;  Breathe  out  or 
expire,  efeiri'evcrei' used  also  by  Mark.  Matt,  has  ai^rjicei' to  -nvtvii.^,  emisit  spiritum. 
The  A.  v.,  a  phrase  of  our  own  times.  Acta  v.  5,  a  very  inexact  translation.  John  only 
of  the  disciples  present.  Stier.  The  order  of  the  events :— Before  the  darkness,  1.  Prayer 
for  enemies.  2.  Promise  to  the  penitent  thief.  3.  His  charge  to  John.  4.  Cry  of  dis- 
tress. 5.  "  I  thirst,"  6.  "  It  is  finished."  7.  Commending  His  spirit.  Stier,  Qresioell, 
Andreu)$, 


47.  Now  when  the  centurion  taw  what  was  done,  fi«  glortjiei  Ood,  saying.  Certainly 
this  was  a  righteous  man. 

The  centurion.     Luke  vii.  2.  See  Notes. 

His  testimouy,  uudoubted  insijiration  of  the  Holy  Spirit. 

What  was  done.     He  bad  listened  to  the  seven  words  oi  Christ  from 

the  cross. 
A  divine  significance  of  sound,  in  the  seven-toned  symphony. — 
The  first  gracious  word  embraced  a  guilty  world. 
The  second  invited  all  in  distress,  to  their  sympathizing  King. 
The  third  a  pledge  of  His  care  of  all  He  leaves  upon  earth. 
The purth  in  its  mys'terious  depth,  the  kernel  of  redemption. 
The  fifth  a  touching  appeal,  to  the  moral  sympathies  of  our  nature. 
The  sixth  the  sublimest,  widest,  and  most  boundless  of  the  series. 
The  s('ve7it]i  the  seal  of  the  faith  of  all  the  disciples  of  Christ. 
Glorified  God.     First  fruits  of  His  death,  not  a  doctor  of  the  law. 
N'lr  Pharisee,  nor  Jew,  but  a  Gentile  soldier,  who  glorifies  God. 
During  three  hours  darkness,  light  dawned  on  his  pagan  mind. 
The  moment  of  Christ's  death,  was,  to  him,  one  of  a  new  hfe. 
He  was  a  type  of  Jews  rejected,  and  of  the  Gentiles  called. 

NOTES. 


MEMORANDA. 


MEMORANDA. 


510 


SUGGESTIVE     COMMENTAEY 


[chap.  xxin. 


They  that  were  with  Him,  &c.,  Matt,  xxvii.  54.     Eoman  soldiers, 

Gaviblers  beneath  the  cross,  became  confessors. 
Those  who  cast  lots  for  His  coat,  at  tlie  eud,  become  witnesses  of  His 

Divinity. 
Military  guard  beneath  the  cross,  become  a  camp  of  peace. 
Certainly.     In  very  truth,  he  thus  endorses  all  Christ  said. 
He  a^jproves  His  divinity,  in  calling  God,  His  Father. 
His  enemies'  testimony,  was  "  He  made  Himself  the  Son  of  God."     John 

xix.  7. 
Righteous  -man.     Perfect,  Tyndale.     Just,   Wickliffe.     A  common 

aiDpellation  of  the  Messiah. 


iKaroTTOLpxni.  Luie  relates  it  as  snpBmaAuial.  Lightfoot,  Bengel,  Oresrrell,  Lnthtrrdt, 
J'',-;;,:;-.  0:;V.uc,,j  fact.  Calvin,  Tholitcl;  Ebrard,  Ewald,  Alford.  iUaio^.  Truly  thit 
man  was  righteous.  E.  V.  wrongly  and  ungrammatically  rendered.  It  makes  "  a 
righteous  man  "  (Luke)  stand  in  the  place  of  "  the  Son  of  God  "  (Mark).  Alford.  "  Truly 
this  man  was  just,  i.e.  truthful.  He  was  the  Son  of  Ood,  for  he  asserted  it."  Alcxandi-r. 
Probably  Luke  explains  by  SCxaio^  ijc,  the  sense  ki  which  the  centurion  used  the  words 
vibs  fiv  &eOu.  Wordsworth.  The  echo  of  superstition  as  well  as  voice  of  sincere  faith. 
Oosterzee.  Centurion's  conception,  our  Lord  was  a  demi-god.  Metier.  Mark  fills  out 
Luke's  expression.  The  centurion  doubtless  spoke  in  Latin. — Homo  Justus  erat  Filius 
Dei.  Hence  the  article  is  wanting  iu  the  Greek,  as  the  Latin  is  without  that  part  c ( 
speech.  Stier.    Centuricr.,  a  convert.  Theophylact. 


48.  And  all  the  people  that  came  together  to  tliat  tight,  behi^lding  the  thitgs  which 
were  donijSiiiotc  Vicir  breasts,  and  returned. 

All  the  people.     Gr.  the  multitudes.    Witnesses  were  many  at  the 

Passover. 
Between  one  and  two  million  of  Jews,  from  all  parts,  were  there. 
Each  one  had  doubtless  heard  of  Jesus  of  Nazareth. 
At  that  sight.     They  saw  sights,  they  did  not  come  to  see. 
The  thi-ngs.     The  sun  darkened,  earthquake,  rending  veil,  /tec. 
Smote  their  breasts.  Sign  of  self-accusation.    Luke  viii.  52  ;  xviii.  13 
The  voice  of  reason  and  conscience,  gave  this  testimony  in  answer. 
After  the  fearful  prodigies,  we  hear  no  more  raillery. 
Bot'h  Jew  and  Gentile  left  Calvary,  self-condemned. 
Proud  Pharisees  who  secured  the  death  of  the  Saviour,  after  witnessing 

the  sun  darkened,  veil  rent,  and  nature  sighing,  foimd  no  rest  on 

their  couch  that  awful  night. 


NOTES. 


CHAP,  xxm.] 


ON   ST.    LTIEB. 


511 


3IEMOIlANT)A, 


The  best  friend  the  preaclier  has  in  his  congregation,  is  conscience. 
ITe  -svho  denires  pcuce  verily  must  make  it  his  friend. 
Thus  the  hearts  of  men  were  prepared  for  the  Pentecost. 


oxAot.    The  priests  and  scribes,  not  the  people,  had  derided.  PooU.     Matt,  xxvil.  89 
seems  to  imply  the  contrary.  Stier. 


49.  And  all  Ms  aequaintanee,  and  the  women  that  folloioed  him  from  Galilee,  stood 
afar  off,  beholding  these  things. 

Acquaintance.     John  had  led  Mary  to  his  own  liome.      Joljn  xix.  27, 

Peter  was  wandering  broken  and  dispirited. 

The  sheep  were  scattered,  since  the  shepherd  was  smitten. 

"Women.     Female  fidelity  remained  unshaken,  among  many  faithless. 

"  Last  at  the  cross,  first  at  the  sepulchre." 

Love  kept  her  place,  when  faith  suffered  shipwreck. 

Hope  weaiy  and  faint  had  folded  her  wings  in  despair. 

The  apostles  selected  to  errot  His  kingdom,  were  not  there. 

The  Bible  incidentally,  but  with  divine  wisdom,  honors  the  character  of 

females. 
Ever  a  sign  of  a  very  bad  heart  to  speak  contemptuously  of  the  eex. 
Galilee.     Luke  i.  26.     See  Notes. 

Afar  off.     Many  disciples  follow  Him  at  a  distance.     Matt.  xxvi.  58. 
Beholding-.     Includes  all  which  had  taken  place,  since  the  moment  of 

crucifixion. 
Sacred  evening  of  rest  on  Golgotha,  our  Saviour's  sufferings  ended. 
The  rest  of  friends  waiting,  and  the  rest  of  the  holy  grave. 
The  Eoman  guard  were  required  to  be  present  all  the  time. 


50.  "T  And.  behold,  there  was  a  man  luimed  Joseph,  a  counsellor;  and  he  was  a  good 
man,  and  a  just : 

Joseph.     Born  in  Arimathaja,  dwelt  in  Jerusalem. 
Wealthy,  "  He  was  with  the  rich  in  His  death."     Isa.  liii.  9. 
He  did  not  consent  to  the  deed  of  his  colleagues,  verse  51. 
He  lacked  moral  courage  to  protest  against  their  crime. 
Through  fear  of  the  Jews  he  had  not  publicly  avowed  his  discipleship. 
John  xix.  38. 


NOTES. 


MEMORANDA. 


512 


SUGGESTIVE  COMMENTAEY 


[chap.  XXI  U. 


Some  confessed  Christ  living,  Joseph  first,  after  His  ileath. 

Christ  has  friends,  of  whom  the  world  knows  nothing. 

They  are  the  Lord's  hidden  ones.     Psa.  Ixxxiii.  3.  "  Lilies  among  thorns." 

Cant.  ii.  2. 
"  Seven  thousand  had  not  bowed  the  knee  to  Baal."     1  Kings  xix.  18. 
Counsellor.      "  Honorable.''  Mark  xv.  43.     Of  the  70  members  of  the 

Sanhedrim. 
"  Blessed  is  the  man  that  walketh  not  in  the  counsel  of,"  &c.     Psa.  i.  1. 
A  gOO^.     Compassionate,  just  as  to  the  law. 
Every  good  man  is  also  just;  biit  the  converse  is  not  true. 
Luke  mentions  the  whole  (good)  before  the  part  (just.). 
Paul  in  Komans  v.  7,  observes  the  strict  difference  between  those  words. 


'\uiay]<^.  Tradition  sendg  Mm  to  Great  Britain,  by  St.  Philip.  A.D.  63.  He  is  said 
to  have  settled  in  Glasionbui-y,  Somsr.-iatshire.  There  he  built,  of  -wicker  twigs,  an 
oratory,  genu  of  the  present  abbey.  The  staff  he  planted,  produced  tUo  Glastonbury 
thorn,  blooming  on  every  Christmas.  Smith. 

fiovAevi'-qs.  A  member  of  the  Sanhedrim.  Major,  Campbell.  A  city  magistrate. 
Orotiiis.  One  of  the  council  chamber  of  the  temple.  Lightfoot,  Maeknight.  oyaPb*, 
benevolent,  and  SiVatos,  upright  in  duties  to  others.  Doddridge,  Olsiuttisen.  A  largo- 
minded  benefactor.  Fausaet. 


51.  (The  same  had  not  consented  to  the  eounsel  and  deed  of  them  ;)  he  was  o/ArU 
math<£a,  a  city  of  the  Jews :  who  also  himself  waited  for  the  kingdom  of  God. 

Consented.     Eefused  to  vote  in  the  Sanhedrim  for  Christ's  death. 

If  anything  wrong  goes  on  without  your  consent,  at  least  do  not  approTe 

the  act.  Vers.  Ger. 
Arimatlisea.     The  birthplace  of  Joseph,  now  identified  with  Ramleh  in 

the  vale  of  Sharon,   eight  miles  from  Joppa,  1\  miles  N.W.  from 

Jerusalem. 
It  stands  beautifully  on  the  verge  of  the  valley  of  Sharon. 
The  land  begins  to  rise  into  the  mountains  of  Judaea. 
The  walls  of  Joppa  and  the  heights  o-f  Caesarea  are  in  view. 
Samuel's  birthplace.     1  Sam.  i.  1.     In  the  mouniains  of  Ephraim. 
Surrounded  by  olive  groves,  palm  trees,  kharobs,  and  sycamores. 
It  has  five  mosques,  a  Latin  convent,  and  3000  inhabitants. 
A  tower  120  feet  high,  built  by  Saracens  in  718  a.d. 
Koins  cover  miles.    It  was  taken  by  Crusaders  1150  a.d.,  is  now  held  by 

Turks. 

NOTES, 


CHAP,  xxin.] 


ON  ST.  liUKB. 


613 


"Apifiaflaios.  Place  of  resicleiice,  instead  of  birth,  lionoe  his  burijil  place  was  not  at 
Jeriisalera.  Michaelis.  Diptric*  belongiug  to  the  Samaritans,  was  given  to  Judoea  by 
Demetrius.  Beard.  jrpo<reiex''™'  Expecting  the  kingdom  of  the  Messiah  would  ba 
established  by  Jesus.  Stier.  Kai  avro^  omiTted.  A'.ford,  Tiachendorf,  Lachnuinn,  CotU 
Sinai, 


"Waited.     His  faith  was  strong  iu  the  Messiah's  spiritual  Kingdom. 
It   denotes   the   hope   of   every  faithfiU  Israelite    from  the   time    tho 

promise  was  first  given  | 

Kingdom  of  God.     Liike  xi.  2.     See  Notes.  i 


MEMORANDA, 


52.  Thii  man  went  unto  Pilate,  and  begged  the  body  of  Jesus. 

This  man  went.     Before  sunset,  at  which  time  the  Sabhath  began. 

Eoman  custom  left  the  bodies  on  the  cross,  till  devoured  by  birds. 

A  heathen  barbarity  forbidden  by  Jewish  law. 

The  event  which  crushed  many  hopes,  inspired  his. 

In  this  sacred  office  Nicodemus  assisted  him.     John  xix.  39. 

Nicodemus  brought  100  pounds  weight  of  spices  for  embalming. 

Pilate.     Luke  xxiii.  1.     Hated  by  the  Jews,  he  hated  them  in  tmn. 

His  heathen  spirit  constantly  resisted  Jewish  intolerance. 

Pilate's  scorn  of  the  Jews  made  him  sympathize  with  Jesus. 

The  moral  impression,  and  mysterious  religion  of  the  Messiah, 

The  warning  of  his  wife,  all  made  a  strong  impression.     Matt,  xxvii.  19. 

He  tried  to  deliver  Him  from  motives  of  vengeance,  easily  read. 

Too  weak  and  unrighteous,  to  pronounce  a  sentence  of  justice. 

His  carnal  wisdom,  was  overmatched  by  the  superior  cixnniug  and  malice 

of  the  Jewish  priesthood. 
A  type  of  the   complete  unbelief  and    worldly-mindedness,  of    Roman 

civilization. 
Went  boldly.     Mark.  "  Perfect  love  casteth  out  fear.'"     1  John  iv.  18. 
Begged.     Procurators  sometimes  gTanted  such  favors  for  money,  wlion 

the  victims  were  not  infamous. 
All  things  heretofore  tended  to  His  deep  humiliation. 
Extraordinary  providence  protects  His  remains  from  profanation. 
Soldiers'  insults,  are  followed  by  tenderest  attentions  of  refined  friendship. 
The  scourge,  the  buffet,  the  spittle,  by  spices  and  delicate  perfumes. 
The  mock  robe  and  thorny  crown,  by  pure  white  linen  and  a  new  tomb. 
His  early  death  prevented  the  usual  profanation  of  breaking  the  legs. 


NOTES, 


MEMORANDA. 


514 


SUGGESTIVK  COMMENTAEY 


[chap.  xxm. 


Hunger,  thirst,  exposm-e,  cramp,  spasms  brought  a  sure  but  tedious 

death. 
The  law  would  have  had  Jesus,  dying  with  the  thieves,  buried  with  them 

also. 
But  Providence  pro\ided  a  Mend  and  a  rocky  tomb. 


TO  <r<o/aa.  Verrea  took  a  bribe  for  delivei-ing  up  mnlct-icters.  Cie.  Ver.  v.  45.  By  a 
miserable  pretence  of  the  prodnction  of  quasi-ancient  manuscripts,  sceptics  tried  to  show 
Joseph  discovered  traces  of  life  in  the  body  of  Jesua.  Oosterzee. 


53.  And  he  took  it  down,  and  wrapped  it  in  linen,  and  laid  it  in  a  sepulchre  that  was 
hewn  in  stone,  wherein  never  man  before  was  laid. 

Took  it  down.  The  law  required  this  to  be  done  about  sunset.  Deut. 
xxi.  23. 

Wrapped.     Proves  the  reality  of  Christ's  death. 

Incarnation,  parables,  miracles,  teachings  in  vain,  had  He  not  died. 

The  centurion  who  executed  the  decree  of  Pilate, 

The  friends  who  took  Him  from  the  cross, 

The  women  who  beheld  the  lifeless  corse. 

The  jmests  who  sealed  the  grave  and  set  a  watch, 

The  soldiers  who  guarded  the  sepulchre,  all  Witnesses  of  His  death. 

Linen.     Flax  3000  years  ago  was  manufactured  in  Egypt. 

Criminals  executed,  were  folded  in  ragged  winding  sheets, 

That  their  atonement  to  justice  might  be  increased. 

Sepulchre.  Lwke  xi.  47.  Modes  and  time  of  Oriental  burial.  Sec 
Notes. 

Present  site  selected  by  those  ignorant  of  the  true  spot,  in  the  time  of 
Helena,  332  a.d. 

Multitudes  of  traditions  notoriously  erroneous  as  to  sites. 

They  have  no  weight  whatever  as  evidence,  to  one  examining  the  topo- 
graphy of  Jerusalem. 

The  church  of  the  Holy  Sepulchre  stands  in  the  midst  of  Old  and  New 
Jerusalem. 

Selected  as  central,  safe  from  assault,  and  having  a  convenient  cavern. 

Kings,  prophets  and  priests  alone  buried  within  city  walls. 

The  Hebrews  from  the  time  of  Abraham,  hewed  tombs  in  the  rock. 

"  All  the  kings  lie  in  glory,  every  one  in  his  own  house."    Isa.  xiv.  18. 


NOTES. 


OHAP.  xxm.] 


ON  ST,  LUKB. 


515 


MEMORANDA. 


Bivitled  into  several  chambers,  called  the  "chambers  of  death."     Pro. 

vii.  27. 
"Thou  hast  hewed  thoe  out  a  sepulchre  iu  the  rock  (Heb.  solid  rock)." 

Isa.  xxii.  Kj. 
Of  the  Kcnites,  "  Tliou  puttcst  thy  nest  in  a  rock."     Num.  xxiv.  21. 
It  was  Joseph's  own  tomb.     Matt,  xxvii.  GO.    In  a  garden.     John  xix.  41. 
Samuel  was  buried  in  a  garden  at  Ramah.     1  Sam.  xxv.  1. 
Manasseh  and  Amon  were  buried  in  gardens.     2  King.  xxi.  18. 
Tomb,  a  resting  place.     Job.  iii.  13.     A  long  home.     Ecc.  xii.  5. 
Jews  felt  disgraced  not  to  own  a  burying  place. 
They  thought  it  charity,  to  bury  the  neglected  dead  bodies. 
Zealots  were  branded  as  neglecters  of  their  dead. 
Hewn.     Not  sunk  in  the  earth,  but  out  of  the  side  of  the  rock. 
Egypt  and  Palestine  are  now  full  of  these  rocky  sepulchres. 
Rock.      There   could  bo   no   trap   door,  by  which  the  body  could  bo 

removed. 
Was  laid.     Proves  the  risen  person,  was  none  but  Jesus. 
A  virgin  mother,  an  unbroken  beast,  a  new  grave. 
This  last  is  noticed  as  a  mark  of  honor. 


For  avTo,   avTov.  Tiachcndo^,   Al/ord,  Cod.   Sinai,    juv^jmart.    Luke  xi.  47.    Or. 

MterMy  a  memorial.  Not  eni  downwards,  but  horizontally  iu  the  rock,  imjiHcrl  in  TJJ 
6vpa,  Mii'tt.  xxvii.  60.  The  spot  where  the  crucifixion  took  place.  Cyril,  Aiford,  The 
\i\a,c.e  of  CTiicJExion,  Golgotha,  skull,  a,  hUl.  Alexandt-r,  Winer,  Meyer.  Centuries  have 
left  men  in  the  belief  the  present  Church  of  the  Holy  Sepulchre  covers  the  tomb  ol 
Joseph.  Mount  vpas  not  named  three  first  centuries.  Robinson.  True  site  known  down 
to  Titus'  fiioge,  70  a.d.,  and  to  the  second  Hadrian,  136  a.d.  (very  doubtful.)  A  church 
was  then  erected  upon  it.  Chatc.auhnand.  From  136  to  324  we  know  nothing  except  that  a 
temple  to  Venus  was  erected  thereon.  Eusebius.  Later  Venus'  statue  was  erscted  there. 
Jerome.  Helena  erected  a  church  on  its  present  site,  332  a.d.,  Cons'.antine  learaing  it 
by  iiarnediate  revelation  ?  Eusebius.  Coin  of  Antoninus  Pius,  C.A.C.  Colonia,  Actia 
Capitolina.  Winer,  Taylor.  Modems  denying  the  present  site.  Wilson,  Barclay,  Bonart 
Stewart,  Arnold,  Meyer,  Ewald,  Robinson ;  defending  it.  Tischendorr',  Olin,  Lange, 
Al/ord.  Friedlieb ;  undecided.  Stanley,  Eliicott,  Winer,  Historical  argument  favorSi 
typographical  opposes  the  present  site,  Andrews. 


54.  And  Viat  day  was  the  preparation,  and  the  sabbath  drew  on. 

And  that  day  was,  &c.     Gr.  and  it  was  the  day  of  preparation. 
Sabbath  drew  on.     Gr.  began  to  dawn,  an  illumination  by  lamps. 


TSrOTES. 


3IEMOBANDA, 


616 


SUGGESTIVE    COMMENTAEY 


[chap.  xxni. 


The  conventional  Jewish  day  began  at  smiset.. 

All  theories  ahout  our  Lord's  state  during  this  period  are  mere  hypothesee. 
The  Sabbath  spent  in  the  sepulchre,  the  last  of  the  Old  dispensation. 
His  enemies  embittered  that  Sabbath  to  His  friends,  securing  the  coipse 

by  a  seal  and  watch. 
They  had  often  accused  the  Lord  of  Sabbath- breaking. 
But  now,  to  secure  the  corpse  of  their  victim,  they  deliberately  desecrate 

the  day. 


wapoo-Keurj.  That  particular  part  of  Friday  -wliich  was  looked  upon  as  the  com- 
mencement of  the  Sabbath  (Trpo&afi^aTov,  Mark  xv.  42).  Highly  probable  between  five 
and  sis  o'clock  is  intended.  Oosterzee.  ijTe(j>ij)<TKe.  The  lighting  of  candlcn.  Gill; 
sunset.  Patritius,  Andrews.  Sabbatical  candles  for  searching  for  leaven.  Jews  called 
the  evening  (the  beginning)  of  a  day,  "  light."  Lightfoot.  The  rising  of  the  evening  star. 
Puole  ;  the  rising  of  the  moon.  Bcngcl ;  the  dawning  of  the  next  moi-niug.  Cocecius  ;  Sab- 
bath dawned.  Campbell,  Wctntein,  Kuinoel,  (iesenius.  A  Syrianism.  Michaclis.  Not  of 
Saturday  but  the  legal  Sabbath.  Oosterzee.  Luke,  a  scholar  from  Antioch,  could  never 
use  an  improper  word.  Marsh.    Second  Kal  omitted.  TischendorJ,  Alford. 


55.  And  the  women  aUo,  which  came  with  him  from  Oalilee,  followed  after,  and  beheld 
tlie  sepulchre,  and  how  his  body  was  laid. 

Women.      Mary   Magdalene   and  Mary   the  mother  of  Jesus.     Matt. 

xxvii.  Gl. 
The  Saviour  dead,  draws  by  love,  and  will  for  ever  draw. 
Galilee.     Luke  i.  26.     See  Notes. 

Beheld.     Witnesses  of  His  identity,  and  of  the  fact  of  His  burial. 
The  sepulchre.     A  memorial  of  the  impotent  malice  of  His  enemies. 
The  evidence  of  the  end  of  His  sufferings,  and  beginning  of  His  glory. 
The  scene  of  the  burial  of  the  sins  of  the  world. 
The  pledge  of  the  Christian's  rest  in  the  grave. 


KOI  omitted.  Lachmann,  Tischendorf,  Alford,  Cod.  Sinai,  KaTaKoXovOria-aaai.  Tbe 
strengthened  expression  seems  to  point  out  a  following  downwards,  Kara,  as  far  oa 
into  the  sepulchre.  Oosterzee, 


56.  And  they  returned,  and  prepared  spices  and  ointments ;  and  rested  the  sabbath  day 

according  to  the  commandment. 

Returned.     Shortly  before  sun-eet,  to  their  homes  in  Galilee. 


NOTES. 


CHAP.   XXIII.] 


ON    ST.    LUKE. 


517 


Their  labors  of  love  the  greater,  because  attended  witli  more  care  and 
expense. 

Spices.     They  believe  Him  dead,  and  show  no  hope  of  His  resurrection. 

Drij  drugs — 500  servants  bore  those  for  Herod's  embalming. 

Ointments.     Liquid  di'ugs,  Egyptians  filled  the  body  with  spices. 

The  Jews  simply  wrapped  the  body  round  with  spices. 

Not  aware  of  the  100  pounds  prepared  by  Nicodomus.     John  xix.  39. 

Love  asks  not  how  little  will  suffice,  but  how  much  can  it  do? 

It  is  great  gain  to  lose  one's  money,  for  Christ's  sake. 

Crises  in  Providence,  bring  to  light  the  secret  friends  of  Christ. 

"We  look  in  vain  for  the  scattered  sheep.     Where  are  the  eleven  ? 

The  care  of  the  body  of  the  Shepherd,  cannot  assemble  them. 

Love  for  the  Lord,  changes  women  into  heroines. 

Rested.     Contrast  their  rest  with  the  priests'  remorseful  anxiety. 

Eager  to  embalm  Him,  but  would  not  sin,  to  do  it. 

Coming  sooner,  the  rudeness  of  the  soldiers  might  molest  them. 

Waiting,  they  found  the  guard  dispersed,  and  their  Lord  risen. 

Chi-ist's  rest  in  the  sepulchre,  claimed  the  whole  Sabbath. 

Sabbath.     Far  more  binding  than  the  rest  of  the  feast. 

Apostles  understood  no  abolition  of  the  day  by  the  Saviour. 

He  denoimced  human  traditions,  trammeling  His  command. 

He  firmly  maintained  works  of  mercy,  were  no  breaches  of   the  Sabbath. 

It  is  but  a  step  from  "  No  Sabbath,"  to  "  No  God." 

Destroying  the  sabbatic  rest  inflicts  a  grievous  injury  on  the  human  race. 

The  great  Sabbath.  1.  The  history.  2.  The  warnings.  3.  The  im- 
portance of  this  momentous  day. 

The  great  Sabbath.  1.  A  festival  of  delusive  rest  to  Israel.  2.  A 
day  of  refreshing  rest  to  Jesus.  3.  A  pledge  of  recovered  rest  to 
sinners.  4.  A  time  of  active  rest  to  the  Father.  5.  A  type  of  the 
rest  remaining  to  the  people  of  God.     Heb.  iv.  9. 


iliruxa.iTa.v.  Their  labors  had  taken  hours,  and  the  Sabbath  dawned,  finding  them 
Btill  engaged.  Norton.  Egyptian  embalming  complete  ;  Jewish,  superficial.  Michaelis. 
Nicodenms  having  piepared  100  pounds  weight,  points  to  customai7  full  embalming. 
Friedlii'b.    A  mark  of  love.  Alexander,  Greswell,  Andrews. 

(TOL^Parov.  Xl^e  Seventh  Day  Sabbath  died  and  was  buried  with  Christ,  and  rose 
again  with  Him,  to  new  life  and  beauty,  on  the  First  Bay  of  the  week,  hence  called 
KvpioKv,  diet  Dominicus,  or  the  Lord's  Day.  Wordsworth. 


WOTES. 


ME3IORANDA . 


3IE3IOliA^\  DA. 


518 


SUGGESTIVE    COMMENTABY 


[chap.  JUa7. 


CHAPTER    XXIV. 

NOW  upon  the  first  day  of  the  week,  very  early  in  the  morning,  they  came  unto  tha 
gepulchre,  bringing  the  spices  which  they  had  prepared,  and  certain  otheira  toith  themt 

First  day.     The  first  Lord's  Jay  of  the  new  creation. 

The  Itesnrrection  spreads  a  brilliant  dawn  over  the  earth. 

The  morning  of  eternity  will  continue  to  beam  with  its  light. 

"Very  early.     Gr.'the  deep  dawn,  hopeful  twilight,  the  dawning  day. 

They  came.      Mary  Magdalene,  Mary  mother  of  James,  Salome  and 

Joanna. 
The  first  pilgrims  went  sadly  to  the  sepulchre  and  came  joyfully  away. 
"  Heaviness  may  endure  for  a  night,  but  joy  cometh  in  the  morning." 

Psa.  XXX.  5. 
Sepulchre.     Luke  xi.  47. ;  xxiii.  53.  See  Notes. 
Spices.     Love's  work  for  Christ,  done  liberally,  promptly,  carefully. 
How  vivid  their  recollection  of  His  word,  spoken  just  a  week  before, 
"  This  ointment  poured  on  My  body,  is  for  My  burial."     Matt.  xxvi.  12. 


opflpov  jSafle'os,  By  daybreak.  CampfteH ;  very  first  dawn.  TFafce'JcW  ;  At  deep  (i.e. 
dnsk)  dawn.  Plato,  Alford;  The  sun  haying  not  yet  risen.  Vulgate,  Bezn^  Pearce. 
jSaSvs  applies  to  words  denoting  time.  Wctstein;  deep  gray  dawn,  five  o'clock.  Winer; 
sun-rising.  Robinson,  Hengstenbergh,  Alexander.  These  facts  derived  by  Luke  from 
Joanna.  Grieshach.  Inspired  truth,  ^aBeuii.  Tischendorf.  An  unusual  ancient  genitive. 
Oosterzee.    /3a0e'(u<r.  Cod.  Sinai. 

Koi  Tii'es  ciiu  aiiTois.  Interpolation.  Kuinoel,  Oosterzee ;  cancelled.  Lachmann. 
Tiscliendorf,  Alford  ;  omitted.  Cod.  Sinai.  They  went  in  two  bands.  Langc.  "  Certain 
others,"  females,  not  from  Galilee.  BengeX.    No  authority  for  this  statement  of  Bengel, 


2.  And  th<^y  found  the  stone  rolled  away  from  the  sepulchre. 

The  stone.     Implies  Luke  knew  of  the  placing  of  the  stone,  though uot 

mentioned  in  his  account. 
Placing  the  stone,  the  manner  anciently  of  closing  the  entrance  to  tha 

sepulchre. 

IfOTMS. 


XXIV.] 


ON    ST.    LUKE, 


619 


Those  stones  elaborately  paralleled,  and  fitted  exactly  like  a  door. 

Still  seen  in  Belzoni's  tomb  at  Thebes,  in  Egypt. 

Rolled  away.     By  the  angel  of  the  Lord.     Matt,  xxviii.  2. 

They  consulted  on  their  way,  how  this  was  to  be  done.     Mark  xvi.  3 

Mary  Magdalene  seeing  this,  hastened  buck  to  tell  the  disciples.    John 

XX.  2. 
Light  dawned,  1.  In  the  garden.     2.  In  hearts.     3.  On  the  cross,     i.  For 

the  world.     5.  In  the  regions  of  the  dead. 
No  stone  is  too  great  for  Providence  to  remove  out  of  the  way. 


MEMO  RAM)  A. 


a.noK€Kvki.<Tixevov.  He  arose  -with  the  tomb  do.or  closed.  Theophylaet.  He  left  the 
tomb  before  the  stone  was  rolled  away.  The  Fathers.  Doubtful,  as  the  soldiers  saw 
Jesas  leaving  the  scpulclire.  Andrews.  Could  thoy  not  have  seen  Him  Isaving  a  closed 
tomb,  just  as  they  saw  Him  entering  a  closed  room  ?  John  xx.  19. 


3.  And  they  entered  in,  and  found  not  the  body  of  the  Lord  Jesus. 

Found  not.     The  empty  sepulchre,  the  boundary  between  the  Old  and 

New.     2  Cor.  v.  17. 
The  silent,  but  eloquent  accusci-s  of  the  murderers  of  the  Messiah. 
Kesurrection  fulfilled  the  sublime  hopes  of  the  O.T.     Psa.  xvi.  10. 
The  way  of  humiliation,  leads  to  the  highest  triumphs. 
The  "body.     The  same  proofs  of  His  resurrection,  as  of  His  death. 
Lord  Jesus.     As  Jeeus  oi  Joshua  He  brings  us  to  the  heavenly  Canaan, 

to  the  glory  of  the  resurrection. 
Creative  Love  wrought  in  silence,  unseen,  and  wove  for  Him,  a  raiment  of 

celestial  light,  w&i-thy  the  King  of  Light  1 


TO  <ru}ij.a.  During  these  three  days,  "  He  descended  into  Hell."  Horsley.  ApoUinaria 
of  LaodiciEa,  Syria,  862  A.D.,  denied  the  existence  of  the  human  soul  of  ChiLst.  This 
sentence  was  added  to  the  Creed,  as  an  eternal  protest  against  this  heresy.  Parker, 
The  context  calls  it  "  ParaAise,"  Luke  xxiii.  43. 


4.  And  it  came  to  pdss,  as  they  were  much  perplexed  thereabout,  behold,  tioo  men  stoo 

by  them  in  shining  garments  : 

Perplexed.     Unbelief  deplores  the  very  gi-ound  of  a  divine  hope. 


NOTES. 


3IEMOBANDA. 


520 


Suggestive  commentary 


[chap,  xsiv. 


The  empty  sepulchre  seen  with  joy,  and  yet  with  perplexity. 

Two  men.     No  writer  of  fiction  would  have  been  content  with  two. 

The  beginning  of  our  Lord's  life  in  Bethlehem,  and  sepulchre  scene 
coincide. 

Troubled  spirits  of  the  Lord's  friends  calmed  by  these  heavenly  mes- 
sengers. 

He  was  raised  from  the  tomb,  as  well  as  begotten,  by  the  power  of  the 
Highest. 

Shining  garments.     Gx.  flashing  icith  light. 

1.  The  first  preachers  of  the  resurrection.  2.  The  hearers.  3.  The 
message.     4.  The  result. 

Ten  times  angels  ministered  to  Ckrist,  between  His  birth  and  ascension. 


afSpes  Svo.  Described  as  seen  by  the  women.  Meyer.  6uo.  Tliat  in  Matt,  antl  tliat 
in  Mark — one  witliin,  one  without  the  tomb.  Sepulchre  had  a  porch.  Lichtcnsicin. 
Andrews.  Accounts  of  Synoptista  not  to  be  harmonized.  Alford,  Grcsivcll.  Neither  have 
men  }iarmonized  omniscience  of  the  future  with  man's  responsibility — two  facts  !  We 
are  not  required  to  comprehend,  but  adoke.  Lulce  speaks  of  two,  Matt,  and  Mark  one. 
Evangelists  did  not  count  the  angels.  The  whole  sepuichre,  the  whole  neighbourhood, 
■was  swarming  with  invisible  angels.  There  were  not  two  merely,  but  millions.  Lessing. 
They  can  become  visible  or  invisible  at  will.  Olshausen.  en-eo-njcrai'.  Came  upoQ  them. 
Alford.    ao'TpaTTTouVats.    Flashing  with  a  heavenly  effulgence.  Major. 


5.  And  as  they  were  afraid,  and  bowed  down  their  faces  to  tlie  earth,  they  said  unto 
them.  Why  seek  ye  the  living  among  the  dead  ? 

A'^'raid.     Heathen  esteemed  it  dangeroits  to  see  celestial  beings. 

Jews  were  forbidden  to  gaze  on  heavenly  visitors.     Ex.  xix.  21, 

The  angels  of  the  churches  are  to  encom-age  timid  believers. 

Bowed  down.     Posture  of  reverence. 

Said  unto  them.     His  birth  and  resuiTection  announced  by  angels, 

worthy  of  the  Eedeemer's  greatness. 
Highest  created  beings  honored  by  serving  the  humble  Galilean. 
The  living.     The  Living  One.    Him  who  is  Life  itself,  and  the  cause 

of  life. 
A  fruitless  search,  1.  For  the  living  Christ  among  the  dead.      2.  For  the 

living  Christian  in  the  dust  of  earth. 
It  shews  surprise  at  His  being  there  at  all.     Acts  ii.  24. 
He  might  submit  to  death,  but  impossible  to  be  held  in  the  tomb. 
Christ's  absence  for  the  first  and  only  time,  a  ground  of  unspeakable  joy. 


NOTES, 


XXiV.] 


ON    ST.   LUKE. 


621 


Ti  fjjTeiTe.  "  Why  seek  ye  ?  "  Goapel  reports  differ.  Amid  the  excitement,  diplo- 
•natio  accuracy  not  expected.  Oosterzee.  The  four  writers  do  not  speak  with  the 
raeasui"ed  manner  of  a  chorus  in  unison.  Lange.  The  apostles  returning  home,  left 
Mary  behind,  weeping  alone,  when  she  saw  the  two  angels.  Ohhausen.  rd  irpoauira. 
liachendorf.  Cod.  Sinai. 


6-  ITe  is  not  here,  but  is  risen  :  remember  how  he  spake  unto  you  when  he  wo*  yet  \n 
Oaltke, 

He  is  not  here.     The  truth  of  our  Lord's  resurrection  indubitably 

certain. 
The  empty  grave  reminds  us  of  very  many  words  of  the  Master. 
Is  risen.     A  reunion  of  the  broken  link,  between  soul  and  body.    Lake 

xxiv.  39. 
His  f-ormer  life  continued,  and  identity  manifested. 
His  former  existence  now  glorified,  and  all  burdens  removed. 
"  I  am  He  that  liveth,  and  was  dead."     Eev.  i.  18. 
To  Jesus,  this  hour  was  one  oi  holy  joy,  and  glorious  triumph. 
The  resurrection  the  work  of  the  Father,  and  the  Holy  Ghost.    Eom.  i.  4. 
Hitherto  we  have  known  Him,  as  the  Son  bearing  obedience.     Heb.  ii.  10. 
Now  we  find  Him  perfected,  at  the  foot  of  His  throne. 
Remember.     Forgetfulness  of  His  words,  brings  trouble. 
Strange  to  hear  angels  quoting  a  whole  sentence  of  the  crucified  Galilean. 
A  wonder  it  was  not  as  fresh  to  His  disciples  as  it  was  to  angels. 
Unbelief  prevents  us  beholding  those  divine  mysteries  which  "angels 

desire  to  look  into."     1  Pet.  i.  12. 
Where  are  doubters  of  Christ's  Divinity,  when  angels  adore  Him  ? 
"  He  was  seen  of  angels,  and  received  up  into  glory."     1  Tim.  iii.  16. 
Spake.     Gr.  made  it  the  frequent  theme  of  discourse. 
Galilee.     Luke  i.  26.      See  Notes. 
The  words  referred  to  were  spoken  more  than  a  half  year  before. 


riyepBrj.  The  Eesnrrection  of  Jesna  is  so  sublime,  touching,  and  beautiful,  if  it  were 
even  a /nb/c,  which  it  is  not,  we  should  wish  it  were  historical  truth.  Herder.  The 
reality  or  identity  of  His  body  doubted  by  Docetae.  Rationalists  make  His  resurrection 
a  revival  from  a  tranr.e.  Others  deny  all  essential  difference  between  spirit  and  matteri 
on  Pantheistic  ground-s.    Some  identify  the  resurrection  and  ascension  in  principle. 


NOTES. 


3IEMORANT)A. 


ME3IORAN  DA. 


522 


SUGGESTIVE    COMMENTABY 


[chap. 


X30V. 


7.  Saying,  T!ie  Son  of  man  mutt  he  delivered  into  the  hands  ofsinfid  meti,  and  b« 
crucified,  and  the  third  day  rise  again. 

The  Son  of  man.     Luke  v.  24.     The  Lord  did  not  call  Himself  Son  of 

man  after  His  resurrection. 
Delivered.     "  By  the  determinate  counsel  and  foreknowledge  of  God." 

Acts  ii.  23. 
His  life  of  thirty  three  years,  a  preparation  for  His  crucifixion. 
His  life  of  forty  days  a  preparation  for  His  ascension. 
Third  day.     Triumph  of  Israel's  King,  the  temporal  downfall  of  Israel. 
The  great  atonement  completed. — Israel's  judicial  hardening  begins. 
Yet  the  Lord's  resurrection  a  pledge  of  Israel's  future  restoration.     Eom. 

xi.  26. 
To  the  apostles,  His  resurrection  a  renewal  of  faith,  hope,  and  love, 

after  all  had  seemed  lost  by  His  death-. 
His  resurrection  alone  solves  the  mystery  of  His  strange  life. 
By  this  great  event  the  disturbed  harmony  of  our  views,  is  restored. 
It  ia  the  climax  of  all  His  stupendous  miracles. 
It  was  the  Divine  seal  on  all  His  declarations  concerning  Himself. 
It  proves  His  sacrifice  for  sin,  acceptable  to  the  Father. 
The  Spirit  lays  more  stress  on  His  resurrection,  than  on  His  death. 

Eom.  V.  10. 
It  corroborates  the  possibility,  certainty  and  glory  of  our  resurrection. 
It  alone  explains  the  success  of  the  apostles,  and  conversion  of  thousands. 


ivOpuTTMv  o/^LapToiAwf.    Heathen,  Romans,  Stier, 


8.  And  they  rememhcred  his  words, 

9.  And  returned  from  the  sepulchre,  and  told  all  these  things  unto  the  eleven,  find 
to  all  the  rest. 

10.  It  was  Mary  Magdalene,  and  Joanna,  and  Mary  the  mother  of  James,  and  other 
women  thiit  were  with  them,  whicli  told  these  things  unto  tlie  apostles. 

Mary  Magdalene.     Luke  viii.  2.    History  and  character.     See  Notes. 
Joanna.     Wife  of  Chuza,  Herod's  steward.    Luke  viii.  3.     See  Notes. 
Salome.     Mark.  (xvi.  1)  adds  her  name  among  the  witnesses. 
With  more  courage  at  the  cross,  first  honored  at  the  resurrection. 
i'old  these  thing-s.     Weak  women  have  been  at  times,  evangelists  to 
men. 


NOTES. 


CHAP,  xxrv.] 


ON    ST.    LUKE. 


523 


"  Mary,"  &c.  Th.0  Evangelist  derived  part  of  these  facts  from  Joanna,  and  part  from 
SUtiithew'H  gospel.  Hose amuuer.  %Vu  cauiiot  bulicvo  that  an  E\any>.litit  wu.-i  dciicudant 
lor  matter  on  an  uninsi:)ired  memory.  Mapt'a  'laKii^ou.  The  article  17  is  prefixed  to 
'IaKu>/3ov  in  some  ancien   MSS.,  perhaps  rightly.  Wordeworth. 


11.  And  their  words  seemed  to  them  as  idle  tales,  and  they  believed  them  not. 

Their  words.     "  Neither  believed  they  them."    Mark  xvi.  13. 

Idle  tales.      Mary  Magdalene  confirmed  their  words  with  no  hetter 

result.     John  xx.  18. 
They  had  forgotten  the  luiracle  of  the  raising  of  Lazarus.     Mark  vi.  52. 
Their  hearts  hardened,  understood  none  of  these  things.     Luke  xviii.  36. 


wo-el  Aijpo?.    Joke,  superstitions  folly  and  delusion.  Ball.    The  Lord's  brethren  miiy 
hare  received  the  news  in  the  same  manner.  Acts  i.  14.  De  Wette. 


12.  Then  arose  Peter,  and  ran  unto  the  sepulchre  ;  and  stooping  down,  he  beheld  Vie 
linen  clothes  laid  by  themselves,  and  departed,  xcondering  in  himself  at  that  which  was 
come  to  pass. 

Arose  Peter.     John  ran  in  compr ay  with  him.     John  xx.  3. 
liinen  clothes.     He  omits  all  ollusion  to  the  napkin.     John  xx.  7. 
Laid  by  themselves.     Sign  of  order.   It  was  no  hurried  awaking. 
They  saw^  how  One  had  laid  down  and  slept,  and  awakened.     Psa.  iii.  5. 
The  napkin  folded  had  been  laid  by  itself.     John  xx.  7. 
Departed.     Gr.  to  his  own  house. 


IleTpo!,  &c.     If  genuine,  out  of  place.  Roaenmuller,     All  bracketed,  laehmann. 

Tischcndorf  omits  this  verse ;  Alford  and  Meyer  retain  it.  Authentic,  and  merely 
omitted  in  some  ancient  MSS.  because  it  seemed  at  variance  with  verse  21.  The  incom- 
pleteness anil  fragmentary  nature  of  the  notice  evidences  of  its  authenticity.  Oostcrzcc. 
irapaKvtfia^ ,  stooping  to  looli,  irpos  eauTo;',  connected  with  Bavfid^tav.  Erasmus, 
JBeza.  Other«  take  it  with  aTrfjKOe.  Hammond,  Kuinoel,  Bengel.  airr)A9e. — He  went 
away  home.  .'l//0)-fZ.  Eamus  ad  me.  Terence.  Let  us  go  to  nnj  house.  Major.  "Come 
to  pass." — Order  of  incidents  at  the  resurrection,  1.  Two  parties  of  females,  one  with 
Joanna,  &c. ;  another  with  Mary,  Salome,  set  out  from  different  parts  for  the  tomb : 
while  going,  the  stone  is  rolled  away,  and  the  Lord  rises.  2.  Mai-y  arrives  at  the 
sepulchre  about  sunrise  ;  Mary  runs  to  find  Peter  and  John.  The  other  females  enter 
the  sepulchre,  see  an  angel,  receive  a  message,  and  'epart.     3.  Joanna's  party  arrives, 

NOTES. 


MEM'OIiAXDA. 


MEMORAN  DA. 


524 


STTGGESTrVE    COMMENTAKY 


[chap.  XXIV. 


Bee  two  angels,  and  return  to  the  disciples.  4.  Peter  and  John  visit  the  sepulchre. 
D.  Mary  Magdalene,  who  had  followed  Peter  and  John,  sees  two  angels,  then  Christ. 
6.  Two  discii)les  leave  for  Emraaus,  before  Mary  Magdalene  reports  the  appearance  o( 
Jesus.  7.  He  appears  to  Peter.  8.  He  appears  to  the  Eleven.  9.  A  week  after  He 
appears  the  second  time  to  the  Eleven.  10.  He  appears  to  Mary  and  Salome  and 
pcihaps  to  Marj-  Magdalene.  Oreswell. 


18.  H  And,  behold,  two  of  them  went  that  same  day  to  a  village  called  Emmaun,  which 

was  from  Jerusalem  about  threescore  furlongs. 

Two  of  tliem.      Not  of  the  Twelve,  from  whom  they  are  specially 

distinguished. 
"  They  that  feared  the  Lord  spake  often  one  to  another."     Mai.  iii.     16. 
Same  day.     They  woitld  not  have  left  Jerusalem,  had  they  believed 

His  words. 
Einmavis.     Hot  haths,  71  miles  from  Jerusalem,  the  modern  Euheibeli^ 
Eight  hundred  veterans  of  Vespasian  were  located  here. 
It  is  now  a  mass  of  ruins,  uninhabited,  save  by  jaekalls. 
It  lay  west  of  Jerusalem,  on  the  road  to  ancient  Mizpeh. 
It  was  a  charming  tract,  but  nature's  beauties,  cannot  detain  or  satisfy 

the  heart,  that  has  lost  Christ. 
From  Jerusalem.     A  wrong  way  ;  the  Good  Shepherd  seeks  the  erring 

sheep. 
The  appearances  to  Peter  and  James,  the  Gospels  omit.    1  Cor.  xv.  6. 


Zvo.  Cleopas  not  the  same  as  Cleophas,  John  xix.  25,  but  Cleopatrns.  With  regard 
to  the  other  disciple,  conjectures  are  numerous  ;  strong  probability  it  was  Luke.  The 
copiousness  and  evident  predilection  with  which  he  describes  the  whole  circumstance, 
presumptive  evidence ;  the  suppression  of  the  name  strengthens  the  supposition.  Tlieo- 
phylact,  Lange,  Oosterzee.  Luke  the  other.  Persian  Version.  Neither  an  apostle. 
Major.  lAghtfoot  thinks  it  was  Peter,  on  account  of  1  Cor.  xv.  5,  and  says  Cleophas  or 
Alpbseus,  being  the  father  of  four  apostles,  was  older  than  Peter,  therefore  the  speaker. 
Onjjfji  calls  him  Simon.  Alphoeus,  and  his  son  James  the  apostle.  Braiine,  Wieseler. 
Cleopas  and  Nathaniel.  Eplpkanius,  Griisbach.  Cleopas  and  Bartholomew.  Kuinoel. 
They  were  returning  home  from  the  Passover.  Orotius.  Luke  desires  to  give  prominence 
te  our  Lord's  api)earing  to  these  two  disciples.  Baur. 

"  Emmaiis,"  not  tohe  confounded  with  Emmaus  in  the  plain  of  Judcea,  176  stadii 
from  Jerusalem  ;  in  the  third  century  called  Nicopolis.  The  Emmaus  mentioned  is  the 
modem  Kulonieh.  Oosterzee.  The  true  position  lost  before  the  times  of  Jerome  and 
Eusehius.  Accoiding  to  loc«,l  tradition,  Kiibeibeh.  Wordsworth.  Three  places  of  this 
luune,  1 ,  the  town  afterwards  called  Nicopolis,  22  Roman  miles  from  Jerusalem,  whew 


NOTES. 


CHAP.  XXIV.] 


ON   ST.    LXTKB. 


525 


Judas 'Maccabeus  defeated  the  Syrian  general  Gorgias  :  see  1  Mace.  iii.  40-57.  2,  another 
Enimaus  mentioned  by  Josephus  as  being  in  front  of  the  Sea  of  Tiberius.  3,  theEmmaus 
mentioned  by  Luke.  Alford.    The  time  site  unknown.  Smith's  Dictionary, 


li.^And  they  talked  together  of  all  these  things  which  had  happened. 

Talked.     "How  good  and  pleasant  for  brethren  to  dwell  together  in 

unity."     Psa.  exxxiii.  1. 
All  these  things.    What  the  Lord's  disciples  always  love  best  to 

speak  of. 


15.    And  it  came  to  pass,  that,  while  they  communed  together  arid  reasoned,  Jestu 
himself  drew  near,  and  went  with  them. 

Communed.     Gr.  to  ask  each  other  in  turn,  a  disputation. 
Heasoned.     They  seem  to  have  given  up  all  hope,  that  Jesus  was  the 

Messiah. 
Tliey  had  but  little  faith  ia  the  words  of  the  women. 
Jesus  Himself.     The  Holy  Spiiit  always  present  with  Christians. 
The  Saviour,  a  travelling  companion,  willing  to  accompany  us  through 

all  our  journey. 
Dre^w  near.     Gr.  coming  from  behind,  from  Jerusalem. 
Instead  of  seeking  a  triumph  at  Jerusalem,  with  divine  sympathy,  H© 

seeks  in  solitude,  to  bless  two  sorrowing  pilgrims. 
Our  Lord  appeared  to  the  women ,/i?"s(. 
Secondly,  to  some  disciples,  not  honored  with  apostleship. 
He  appeared  unto  Peter  last,  who  needed  strengthening. 
Jesus  is  near,  when  we  think  Him  afar  off. 
The  invisible  witness  of  our  most  secret  converse. 


16.  But  their  eyes  were  holden  that  they  should  not  know  him. 

Eyes  holden.     It  appears  as  if  divine  power  veiled  their  mind.     Num. 

xxii.  .31 ;  2  King  vi.  17. 
He  had  assumed  "  another  form."     Mark  xvi.  12.     3f 
This  word  indicates  a  definite  purpose  of  love  divine. 
He  could  have  instantly  rendered  doubt  impossible. 
When  Jesus  holds  the  eyes  in  the  trials  of  His  servants,  it  is  that  light, 

joy  and  consolation  may  follow. 
Sinners  holdinn  their  own  eyes,  incur  the  danger  of  eternal  blindness. 


MEMORANDA. 


46 


NOTES. 


ME3IORANDA. 


The  sun  is  indeed  briglit,  but  not  to  the  closed  eyes. 

Neither  Mary,  Cleopas,  nor  disciples  at  the  Lake  recognized  Him. 

Not   know    Him.       His   appearance   was,   in   some  unknown  way, 

changed.     Mark  xvi.  12. 
Or  they  would  probably  have  recognized  Him  during  the  long  intei-view. 
But  His  image  was  impressed  on  their  minds  as  that  of  the  dying  sufferer. 
They  were   not   thinking  of  His   resurrection,   and   still   less   of    His 

immediate  presence. 
How  then  could  they,  in  such  a  state  of  mind,  immediately  recognize,  in 

this   tranquil,    vigorous,   and    dignified  traveller,    their    crucified 

expiring  Master? 
.'^  It  seems  certain  that  a  supernatural  cause  was  combined  with  this  natural 

reason. 


526 


SUGGESTIVE    COMMEMTART 


[chap.  XXIV. 


h<j)OaXiJ.oX.  Hindered  by  divine  power.  OroHut,  Alford,  Elsley,  Brown;  Winded  by 
grief.  Le  Clerc  ;  metaphorically  blinded.  Rosenmuller,  Kuinoel  ;  so  affected  they  conld 
not  see.  Campbell ;  isdlei  to  recoginze,  a.  Hebraism.  BU)omfield  ;  eyes  closed  by  Satan. 
L.H.V.D. 

iKpaTovvTo,  indicates  a  definite  purpose  of  love.  Oosterzee.  The  contrast  is  in  verse 
81,  Sir)voix6»)o-ai'.  Bcngel.  He  seems  to  have  appeared  to  them  like  a  TtipoiKO-;.  Words- 
worth, er^'pa  ^op(t.f).  Mark  xvi.  12.  Onr  S.avionr  assumed  a  scholar'is  appearance.  Ltflht- 
foot;  another  dress.  Grotius,  Beza,  Rosenmuller,  Kuinoel;  disguise  of  an  aged  traveller. 
Doddridge;  form  actually  changed  by  His  death.  Maywallen;  so  fuU  of  glory.  Hasse ; 
Christ  disfigured  by  suffering.  Qrotim;  their  hearts  alien  from  Him.  Luther;  excite- 
ment of  mind.  Kleuker. 


17.    And  he  said  unto  them,  What  manner  of  commumcations  are  these  that  ye  liave 
one  to  another,  as  ye  walk,  and  are  sad  ? 

He  said.     Great  love  for  Christ,  makes  religious  converse  easy. 
A  cold  heart,  only,  dragoons  religion  into  company. 
The  waters  of  Jacob's  well,  led  to  the  living  water.     John  iv.  7-8. 
Philip  finding  the  eunuch  reading  Isaiah,  preaches  Christ.     Acts  viii.  30. 
Communications.     Gr.  disputations  ;  He  did  not  ask  for  information, 

but  to  instrvict  them. 
They  were  probably  comparing  the  O.T.  prophecies  with  the  events  of 

their  Lord's  history. 
The  mystery  of  the  resurrection,  surpasses  all  the  neasoniogs  of  men. 
Ye  have.     Gr.  cast  about ;  earnest  discussion  implied. 
Are  sad.     1.  How  sad  is  life  without  this  divine  light.     2.  What  hinders 

it  from  entering  our  hearts.     3.  How  twilight  begins  to  dawn.     4. 

How  the  full  hght  rises  in  the  heart. 


NOTES. 


CHAP.  XXIV.] 


ON    ST.    LUKE. 


537 


He  was  silently  displeased  ■with  tbcir  unbelief. 

But  He  rejoiced  at  the  depth  of  their  love. 

This  question  He  puts  to  all  heuvy-ladon  sinners. 

In  all  our  temptations,  Christ  seemingly  absent,  is  present.  || 

Unbelievers  alas  !  are  often  too  gay  without  Christ. 

Morally  and  intellectually  insane,  even  amid  chains.     Ecc.  ix.  8. 

True  disciples  mourn  the  absence  of  the  Kedeemer. 


ovTijSaAAfTe.  Ye  are  debating,  or  more  familiarly — Ye  are  bandying  about.  Major; 
cast  about.  Broien.  What  subjects  are  these  about  mhich  ye  confer  together  }  Campbell. 
And  why  are  ye  sad  ?  Vers.  Qer.  No  blamo  imputed.  .Word.  Jesus  asked  in  sympathy, 
and  rebuked  them  for  their  sorrow.  Lange  ;  full  of  gracious  friendship.  Stier.  If,  with 
Tischendorf,  we  strike  out  the  words  Koi  eine,  we  have  then  but  a  single,  instead  of  a 
double  question.  Oosterzee.  <TKv9pioToC.  External  sorrow.  Stier.  The  reading  is  doubt- 
ful. The  Vatican  MS.  has,  And  tluy  stood,  looking  sad.  Alford.  Cod.  Sinai,  also  haa 
€(rTa.dr}crav. 


3IE3IORAXDA. 


18.  And  the  one  of  them,  whotename  was  Cleopas,  an»toering  said  unto  him,  Art  tJiOU 
only  1  stranger  in  Jerusalem,  and  hast  not  known  the  things  which  are  come  to  pass  there 
in  these  days  ? 

One  of  them.     The  other  is  not  named. — Thus  John  i.  35. 

Cleopas.     Gr.  tJic  glory  of  his  country. 

Kot  the  same  as  Cleoijhas,  John  xix.  25;  a  contracted  form  of  Cleopatrnfl.^ 

Stranger.     Gr.  a  neiv  comer,  they  wonder  at  His  ignorance. 

Jesus  may  have  used  the  dialect  of  Galilee. 

Alas  !  that  Jesus  is  a  stranger  to  so  many  Christians.     John  i.  26. 

Jesus'  interruption  seemed  unseasonable  to  their  grief. 


6  el?.  Cleopas'  companion  was  Cephas,  a  different  disciple  from  Peter.  Hardsuia. 
Cleopas  and  Alphaens  were  the  same.  Lightfoot ;  not  the  same.  Prescott ;  safer  to  doubt 
their  identity.  Smith's  Dictionary.  Brother  of  Joseph,  and  reputed  uncle  of  Christ. 
His  son  Simeon,  bishop  of  Jerusalem,  after  James.  Elsley,  Hammond. 

2u  novo^  napotKel^.  Dost  thou  sojonrn  alone?  Alford.  Art  tlwu  alone  a  sojourner 
at  Jerusalem,  and  dost  not  know  what  things  have  happened  there  ?  i.e.  all  others  who 
sojourn  there  do  know.  Have  we  met  in  thee  the  only  person  who  docs  not  know  7 
Wordsworth.  We  had  not  supposed  it  possible  that  there  could  hai'e  been  one.  Major, 
Thou,  the  only  resident  at  Jerusalem,  ignorant.  Theophylact.  Art  thou  the  only  one 
among  the  sojourners  ?  Kuinoel,  Wetstein.  Trapoiiceiy.  Galilean  pronunciation.  De 
Wette,   Questioned.  Oosterzee.    Thou  art  the  only  sojourner  at  Jerusalem  who  knoweth 


NOTES. 


MEMORANDA. 


528 


SUGGESTIVE    COMMENTARY 


[chap.  XXTV. 


not.  Parker.  The  Lord  here  gives  an  instructive  example  how  far,  in  tho  wisdom  of 
love,  we  may  carry  dissimulation,  wiihout  speaking  untruth.  Stier.  6  omitted  before  elj. 
Tischendorf,  Alford,  Cod.  Sinai. 


19.  And  he  said  unto  them.  What  thiJigs  ?  AtuI  they  said  unto  him.  Concerning  Jesus 
of  Nazareth,  which  was  a  prophet  viighty  in  deed  and  word  before  Qod  and  all  the 
people : 


He  said.     Ho  concealed  Himself  in  love,  without  dissembling. 
He  did  not  assert  Himself  t&  be  a  stranger  in  Jerusalem. 
He  did  not  deny  that  He  knew  what  had  taken  place. 
What  things  ?     Without  dissembling,  we  may  keep  back  our  thoughts. 
"  Woman,  why  weepest  thou  ?"     He  knew  well  the  cause.     John  xx.  13. 
He  had  a  right  to  draw  out  her  whole  heart. 
Concer'ning'.     Prophecies  of  Christ  are  very  minute  and  full. 
His  humiliation  and  sufferings  are  foretold  as  well  as  His  glory. 
Unbelief  too  willing  to  veil  all  His  foretold  sorrows. 
"^  Jesus  of  Nazareth.     Confessing  the  abhorred  name  without  fear. 
They  give  free  vent  now,  to  their  disappointed  expectations. 
The  complaint  of  disappointed  hope.     1.  Sounds  paiufuUy.     2.  Bat  id 

quickly  silenced. 
Prophet.     Luke  i.  70.     Ambassadors  revealing  God's  will  to  men. 
The  pebple  admitted  His  claims,  because  of  His  miracles. 
Deed.     Expresses  a  perfect  man,  among  the  ancient  Greeks. 
Befers  to  the  stupendous  wonders  He  performed. 
Word.     The  supernatural  eloquence  of  a  Galilean  prophet. 


It  appears  from  oi  Se  elirov,  that  both  spoke ;  although  it  is  not  possible  to  dla* 
tinguish  exact'.y  between  the  several  words  spoken  by  each.  The  outpouring  of  their 
hearts  remarkable,  as  showing  what  the  Lord  had  been,  and  still  was,  in  their  eyes, 
even  at  the  moment  when  they  saw  their  fondest  hopes  vanish.  Oosterzee. 

415!l£I?'  ^*^  becoming  a  prophet.  Meyer,  avrjp,  redundant.  Major,  SvvaTb<;,  applied 
very  often  to  eloquence.  Wetstein.  Pre-eminent  in  miracles  and  teaching.  W.  &  W. 
Xoyy,  wisdom  and  eloquence ;  ep-yo),  to  His  miracles,  Kypke. 


20.  ATid  how  the  chief  priests  and  our  rulers  delivered  him  to  be  condemned  to  death, 
nnd  have  crucified  him. 

Chief  priests.    Luke  i.  6.    Official  history  and  duties.  See  Notes. 


NOTES. 


CHAP.  XXIV.]  ON    ST.    LTJKE.  529 

Our  rulers.     Shews  the  speal-^rg  in  "j^pva  haan  Tpws.  not  Hellenistg. 
The  great  ones  of  the  earth  doing  wrong,  must  expect  the  rebukes  of  men. 
Condemned  to  death.     They  freely  declare  an  irreconcilable  difference 
between  them  and  their  rulers. 


MEMORANDA. 


oirus  continues  the  answer  to  the  question  asked  in  verso  19,  by  n-oia,  andtUe  manv/ir 
In  v>hieh.  Wehster'i  Syntaa. 


21.  But  we  trusted  that  it  had  been  he  which  should  have  redeemed  Israel :  and  beside 
all  this,  to  day  is  the  third  day  since  these  things  were  done. 

"We.     Emphatic.     Others  thought  differently,  but  ice  trusted. 
Trusted.     Gr.  u-ere  hoping  :  it  had  been  their  habitual  expectation. 
But  the  humiliating  and  unexpected  death  of  Jesus,  had  crushed  their 

hopes. 
They  openly  declare  that  hope  is  past. 
Their  warm  hearts  longed  for  a  carnal  deliverer. 
He  might  have  done  it  by  some  splendid  miracle, 
Like  that  which  accompanied  their  first  redemption  from  Egypt. 
Their  hope  is  neither  spiiitually,  nor  politically  defined. 
But  the  grave  was  the  rock,  against  which  all  hope  had  been  dashed. 
Men  hope  when  there  is  nothing,  and  despair  when  they  should  hope.  — ■ 
B-edeemed.     Deliverance  from   Rome,  and   setting  up  the  kingdom. 

Acts  i.  6. 
This  shows  the  kind  of  Messiah  then  generally  expected. 
An  earthly  kingdom,  joined  with  mental  and  moral  improvement. 
Their  ideas  of  a  spiritual  ransom  were  very  vague. 
Israel.     The  name  given  to  Jacob  after  wrestling  at  Peniel,  with  the 

Angel. 
Beside  all  tliis.     Increased  their  feelings  of  disappointment. 
They,  through  excitement  or  deep  disaiDpointment  forgot   to  state,  the 

most  material  point,  the  Saviour's  promise  to  rise.     Mark  viii.  31. 
Faith  and  unbelief  often  have  hard  battles.     Eom.  vii.  23. 
Third  day.     They  entertained  some  hope  on  the  first  and  second  day. 
"  Abraham  lifted  up  his  eyes  on  the  third  day."     Gen.  xxii.  4. 
"  On  the  third  day,  the  Lord  will  raise  us  up."     Hos.  vi.  2. 
Jonah  on  the  third  day,  was  restored  to  the  light.     Jonah  i.  17. 
They  may  have  heard  the  prophecy  He  uttered.     Mark  viii.  31. 
They  no  longer  ventui'ed  to  cUng  to  the  hope  of  His  being  i  he  Messiah. 


NOTES, 


MEMORANDA. 


530 


SUGGESTIVE    COMJIENTABY 


[chap.  XXIV. 


ijAiriso/iei',  not  trusted.  A  word  of  weakened  trust,  and  shrinking  from  the  avowal 
that  they  still  believed  this.  Al/otd.  Hope  stronger  than  faith.  Stier.  They  might 
doubt  His  Messiahship  and  yet  believe  Him  a  true  prophet.  Olshausen.  "  We  for  our 
part  were  hoping."  The  Imperfect  Implies  that  this  had  been  their  habitual  expectation 
for  some  period  of  time.  Webster's  Syntax. 

AvrpoDerSoi.  Political  redemption.  OJ«hausen  ;  political  and  moral.  Stier;  theocratic 
Bense.  Alford.  'WparjK,  A  man  seeing  God.  Jerome.  Prince  with  God.  Thou  hast 
contended.  Qcsenins. 

akKa.  ye  avv  Trdcrt  toutois.  "  But  moreover  in  conjunction  with  all  these  events." 
The  force  of  ye  is  to  strengthen  the  idea  of  the  verb  to  which  it  is  attached,  see  Luke  xi. 
8;  Bora.  viii.  32  ;  1  Cor.  iv.  8.  In  EngUsh  ye  can  only  be  rendered  by  laying  an  emphasis 
on  the  word  to  which  it  is  attached  ;  here  it  serves  to  increase  the  tone  of  despondency. 
Webster's  Syntax.  koI  after  dAAd  ye  has  been  adopted  by  Tischendorf  ani  Lachmann, 
Cod.  Sinai,    ir^fxepov,  omitted.  Cod,  Sinai. 


22.  Yea,  and  certain  women  also  of  our  company  made  ns  astonished,  which  were  early 
at  the  sepulchre  ; 

Yea.     Hints  at  thoughts  wavering  between  faith  and  imbelief. 
"Women.     Females  generally  stronger  in  their  affection  :  first  at  the 

tomb. 
All  persons  regarded  by  Him,  without  distinction  of  sex  or  condition. 

Gal.  iii.  28. 
One  thii-d  more  females,  church  members,  than  males.  Edwards. 
Astonished.     They  were  rather  affrighted,  than  comforted. 


dAAo.  (cot.  B\it,  moreover,  equivalent  to  "  certainly,  thus  much  has  happened." 
Alford.  Ttves  e|  yiinHov,  intimates  a  confederacy  opposed  to  the  rulers.  Stier.  efeo-njo-ou'. 
Thrown  into  amazement.  Bloomfleld;  a  state  of  vehement  agitation  and  hesitation. 
Wolfius;  quite  beside  themselves  (oomp.  Acta  ii.  12),  and  no  longer  knew  what  to  think 
(d  the  whole  matter.  OosterMee. 


23.  And  when  they  found  not  his  body,  they  came,  saying,  that  they  had  also  seen  a 
vision  of  angels,  which  said  that  he  was  alive. 

They  found  not,  what  they  had  sought,  but  heard  what  they  could 

not  believe. 
Seen.     They  saw  far  more  than  they  expected :  God  gives  more  than  Ho 

promises. 
Angels.     Luke  i.  11.     Their  character  and  history.  See  Notes. 


NOTES, 


CHAP.  XXIV.J 


ON  ST.  LUKE. 


531 


2i.  And  certain  of  them  ichich  were  with  m  went  to  the  sepulchre,  and  found  it  even 
to  aa  Hie  women  had  said  :  but  him  they  saw  not. 

Certain  of  them.     Teter  and  John  with  others  went  to  the  grave. 
Him  they  saw  not.     Thus  they  bid  farewell  to  all  hope. 
Lilve  Mary  Magdalene,  they  said  this  before  His  face. 
There  is  a  tone  of  melancholy  dccinivcness  in  this  statement. 
It  gently  refletits  upon  the  credulity  of  their  fellow  disciples. 

It  shows  a  deep  desire,  that  what  they  had  heard,  might  be  true.    " 

But  there  is  an  under  running  current  of  doubt.     The  news  is  too  good 

to  be  true. 
The  flax  is  only  smoking,  and  the  bruised  reed  near  f»o  breaking.       Matt. 

xii.  20. 
The  sun  of  faith  in  the  resurrection,  struggling  still  in  thick  clouds. 
Sincere  disciples  loving  Christ  are  often  in  gloom  through  unhe.Ucf. 
Their  final  lamentation  allows  nothing  farther,  in  their  deep  emotion. 
They  are  now  silent  in  the  presence  of  their  unknown  fellow  traveller. 


TLvh  Tmv  avv  rj^'tv.  Not  only  the  apostles,  but  others  had  undertaken  the  necossary 
researches :  great  confusion  and  separation  on  thi8  day.  Stier.  "  But  Him  they  saw  not." 
These  last  words  show  why  they  felt  they  must  bid  lareweU  to  their  hopes.  Oostcrzee. 


25.  Then  fi^  said  unto  them,  OfooU,  and  slow  of  heart  to  believe  all  that  the  propheti 
Itave  spoken : 
He  said.     Something  must  have  irresistibly  attracted  these  disciples  to 

Him. 
With  increasing  confidence,  they  poured  out  their  full  hearts. 
One  word,  as  with  Mary,  would  change  their  sorrow  into  joy. 
O  fools.     Translation  fncxact.     Our  Lord  never  called  disciples  '\fool8." 
Gr.  without  understanding  ;  unwise  in  Rom.  i.  14  ;  foolish  in  Gal.  iii.  1. 
He  diverts  them  from  rumours  to  the  Scriptures. 
He  opens  the  historical,  by  first  unfolding  the  scriptural  account. 
The  sympathizing  stranger,  changed  at  once  into  a  mighty  rebuking 

Master. 
Is  it  the  same  questioning  and  listening  fellow  traveller? 
Their  smitten  hearts  penetrated  by  the  fire  of  His  love. 
"  Have  ye  not  farther  advanced  in  my  school?" 
They  looked  for  condolence,  but  He  solemnly  reproves  them. 
He  shews  them  the  cause  of  sorrow,  is  entirely  within  themselves. 


NOTES. 


MEMORANDA. 


MEMORANDA. 


632 


SUGGESTIVE    COMMENTAE\ 


[CHAV.  XXIV. 


Reproaches  of  the  risen  Saviour,  kind  as  a  loving  visitation, 

"  Faithful  are  the  wounds  of  a  friend."     Prov.  xxvii.  6. 

If  He  rebukes  our  unbelief,  it  is  only  in  love. 

yincere  prayer  will  ever  secure  the  Expounder. 

His  teaching  makes  the  head  wise,  and  the  heart  bum. 

Slow  of  heart.     "  Ye  who  groundlessly  doubt,  ought  to  believeJ* 

J>oubts  in  religion,  often  spring  from  an  unloving  heart. 

'•Many  more  believed  because  of  His  word."     John  iv.  41. 

He  docs  not  deny  that  they  had  believed  some  things. 

But  their  partial  belief,  had  kindled  no  light  in  their  mindB. 

Indolence  and  ignorance,  cause  unbelief. 

Progress  of  truth  is  from  the  heart  to  the  head. 

Love  alone  is  the  key,  to  an  understanding  faith. 

Believe.      Saxon   helove.     The  judgment  satisfied,  trusts  ;  the  heart, 

loves,  both  constitute  faith. 
This  great  M^ord,  a  constant  and  decisive  test  of  a  man's  heart. 
It  implies  far  more  than  historical  faith  in  Revelation. 
Apostles    themselves    "  slow    of    heart,"    John  xx.  9,    till  the  day  of 

Pentecost,  when  the  Holy  Ghost  descended. 
■^It  is  our  sin  to  be  ignorant  of,  or  not  believe  in  the  Scriptures. 
"  If  ye  would  understand  the  Scriptures,  all  is  clear  there." 
All.     His  sufferings  in  humiliation,  as  well  as  His  glories. 
The  prophets.     Luke  i.  70.     The  Scriptures  cannot  be  broken. 
Spoken.     Faith  must  not  be  grounded  on  words,  or  visions  of  angels. 
Nor  on  the  word  of  man,  nor  on  the  fact  of  seeing  Himself  personally. 
But  on  the  covenant  word  and  promises  of  the  true  and  faithful  Jehovah. 
If  they  were  His  disciples,  words  heard  before,  must  now  have  burned  in 

their  souls. 
The  wise  find  in  the  Prophets,  that  which  He  found  there. 
Ignorance  in  judgment,  will  be  rebuked  by  the  Master.    Luke  xii.  47. 


dforjroi.  Deficient  in  understanding,  insensible  in  an  intellectual  sense.  Oosterzee. 
/SpaSeis,  sluggish.  Alford.  Not  able,  because  not  willing.  Stier.  Not  their  unbelief  of 
the  women,  but  of  prophecy.  Braune.  "All  that  Jesus  had  spoken."  Marcion,  according 
to  Tertullian.  Notwithstanding  all.  Bengel.  eiri,  not  rendered  in  the  E.V.,  on  the 
authority  of. 


26.  Ought  not  Christ  to  have  suffered  these  things,  and  to  enter  into  his  glory  t 
Ought  not  ?    A  necessity  founded  on  God's  prophecy  and  decree. 


NOTES. 


CEAP.    XXIV.] 


ON    ST.   LUKE. 


Thfiir  minds  were  fixed  exclusively  on  Messiah's  earthly  glories. 
They  overlooked  His  bufferings,  so  oft  foretold  by  Isaiah,  chap.  liii. 
Ought  not  ?     1.  Because  it  had  been  thus  appointed  by  the  Father. 

2.  Because  by  so  doing  He  fulfilled  the  Scriptures. 

3.  Because  by  His  suffermgs  He  atoned  for  guilty  man  to 


i.  Because  by  suffering  He  merited  the  glory  of  resurrec- 
5.  Because  the  greatness  of  human  sin  required  so  great 


Ought  not  ? 
Ought  not  ? 

God. 
Ought  not  ? 

tiou. 
Ought  not  ? 

a  sacrifice. 
Ought  not  ?    6.  Because  He  has  left  us  an  example  of  holy  patience 

and  resignation. 
Ought  not  ?      7.  Because  by  His  humiliation  and  sufferings  He  has 

opened  for  us  the  way  to  eternal  glory. 
Christ.     Gr.  the  Christ  ;  the  divinely  promised  and  anointed  Messiah. 
Suffered.     The  severest  trials  of  faith,  oft  precede  the  most  glorious 

gifts  of  grace. 
ImpUes  that  the  Scriptures  clearly  taught,  that  the  Messiah  was  to  be  a 

Suffering  Messiah. 
The  same  truth  was  taught  by  Moses  and  Elijah.     Luke  ix.  31. 
Eepresenting  the  Law  and  Prophets  they  spake  of  His  death. 
All  the  prophets  predicted  His  sufferings,  and  His  glonj.     1  Pet.  i.  11. 
This  has  ever  proved  a  stumbling  block  to  the  proud.     John  vi.  60. 
Peter  after  the  noble  confession  (Matt.  xvi.  22)  refused  to  believe  it. 

1.  Suffering  prepares  the  path  to  glory,  as  faith  to  salvation. 

2.  Suffering  is  soon  to  be  exchanged  for  glory. 

3.  Suffering  endured,  increases  the  enjoyment  of  glory. 

These  things.     Trials  of  cruel  mockmgs,  scourging  and  crucifixion. 
These  very  things  creating  doubts,  ought  to  confirm  faith.   .  -.:— ' 
They  are  the  true  characteristic  marks  of  the  true  Messiah. 
Enter.     27(1*;  they  did  not  think  compatible  with  the  Messiah. 
Each  day,  He  made  another  remove  from  His  vacated  grave. 
He  drew  nearer  to  His  crown  and  throne. 

In  these  appearings,  we  learn  the  power  of  His  resurrection.     Phil.  iii.  10. 
•'  Therefore  will  I  divide  Him  a  portion  with  the  great,  and  He  shall 

divide  the  spoil  with  the  strong."     Isa.  liii.  12. 
His  glory.    Fire,  light,  chosen  emblems  of  deity.    Luke  xii.  49. 


eifi.    It  was  desired.  BosenmuZIer,  ifuinocZ;  necessary.  2'isc/i?»!<for^.    The  Lord  did 
not  intend  to  say  that  He  has  already  entered  into  His  glory,  but  spake  as  one  who  was 


KOTES. 


dIEMORANDA. 

.* 

1 

- 

31EMORAN  DA. 


n84 


SUGGESTIVE  COMMENTABY 


[chap.  XXIV. 


now  thus  much  nearer  to  this  glory,  that  His  sufferings  were  abready  passed.  Oosterzee. 
SpokR-n  of  as  past,  eSei,  iupast  tense,  referable  to  the  counsel  of  God.  Stier.  eio-eAfleti', 
marking  the  glory  as  a  heavenly  condition.  Lanje.  Had  ahready  entered.  Kinkel.  Set, 
supplied  by  Meyer.  It  was  not  the  glory,  but  the  suffering,  about  which  they  were  so 
".s/ow  of  heart."  Alford. 


27.  And  beginning  at  Moses  and  all  the  prophets,  he  expounded  unto  them  in  all  the 
scriptures  the  things  concerning  himself, 

Beg-inning.     As  no  earthly  lips  had  ever  yet  expounded  Scripture. 

Here  He  establishes  the  mighty  paradox  of  verse  26. 

If  the  disciples  themselves  failed  to  see  prophecy  fulfilled  in  Jesus,  how 

much  more  the  blind  bigots  of  the  Sanhedrim  ! 
Marj-'s  privil«ge  of  first  seeing  the  Kedeemer,  was  great. 
That  of  the  apostles,  o*  handling  the  Word  of  Life,  was  greater. 
But  to  walk  to  Emmaus  with  Him,  surpassed  all  others. 
A.ngels  might  well  descend  to  listen  to  their  Lord. 
Have  they  ever  enjoyed  such  a  walk  in  heaven  ? 
Paul   in  bonds   thus   illumined  the   wondering   Jews  at  Eome.     Acts 

xxviii.  23. 
All  the  types  in  their  historic  application,  were  included.  ' 
Moses.     Luke  ii.  22.     History  and  character  of  the  meekest  of  men. 

See  Notes. 
He  began  with  Moses  as  the  source  of  all  prophecies  concerning  Himself. 
'•  Seed  of  the  woman  shall  bruise  the  serpent's  head."     Gen  iii.  15. 
Abraham  offering  Isaac,  the  uplifting  of  the  brazen  serpent,  and  the 

healing  of  all  who  looked  to  it. 
"  A  prophet  shall  the  Lord  thy  God  raise  up,  like  unto  me."     Deut. 

xviii.  15. 
He  places  written  word,  above  aU  visible  manifestations.     Luke  xxiv.  45. 
Faith  is  the  most  assumed  Jdnd  of  knowledge.     Heb.  xi.  1. 
The  letter  doth  not  kill,  unless  it  drive  away  the  spirit.     2  Cor.  iii.  6. 
Prophets.     The  remainmg  Scriptm-es  of  the  Jewish  Church.     Psa.  xxii. 

1-18 ;    Psa.  xvi.  10-11 ;    Psa.  Ixviii.  18 ;    Psa.  ex.  1-7 ;    Isa.  liii. ; 

Dan.  ix. 
Expounded.    An  hour  spent  with  such  a  Master,  better  than  a  thousand 

elsewhere. 
Scriptures.     Doubtless  the  same  texts  quoted  by  the  apostles. 
Proves  the  high  value,  our  Saviour  places  on  the  Bible. 
He  who  denies  the  prophecies,  denies  the   Redeemer  Himself.      Eev. 

xix.  10. 


NOTES. 


XXJV.] 


ON    ST.    LUKE. 


585 


The  things.     Whole  Scriptures  au  unbroken  testimony  to  Him. 
.lewisli  history,  types,  law,  prophecies,  sacrifices. 
The  hrazcn  serpent,  manna,  jnllar  of  fire,  the  ark  of  the  covenant^ 
The  sacrifice  of  the  ram  for  Isaac, the  Paschal  lamb,  &c.,  &c. 
There  is  a  connected  unity  in  all  the  2Iessianic  prophecies. 
Himself.     The  great  burden  and  centre  of  tlae  0. T. 
All  that  is  written  concerning  the  Messiah,  api)lies  to  Jcsiis, 
'a  denial  of  references  to  Christ's  death,  and  glory  in  the  O.T.,  is  hence* 

forth  a  denial  of  His  own  teaching. 
Refusing  to  confess  Chi-ist's  coming  in  the  flesh  is  antichrist.  1  John  iv.  3. 


ME3I011ANV. 


ap^a/ievo;.  An  emphatic  intimation  of  the  snccesjive  nature  of  His  discoorse. 
Oosterzee.  The  word  (apJa/u,£TOs)  belongs  to  both  the  following  clauses.  Stands  by 
itself.  Stier,  Alford.  Began  with  Moses  iirst,  i.e.  He  bc;,'an  with  each  as  He  came  to 
them.  Al/urd  ;  as  they  occur.  Stier.  One  wonders  such  an  epitome  was  lost.  Hcnnell. 
Uefore  prophecy  in  fulfilled,  there  is  no  certain  understanding  of  it.  Stier. 

SiTipix-qt'evev,  fiom  'Ep/xjjs — Interpreter  of  the  Gods.  A  singular  effect  of  Pagan 
letters  on  ecclesiastical  language.  W.  ct  W.  ra.  mpi.  Things,  not  parts.  Alford.  The 
mystery  of  Christ's  dcfith,  first  disclosed  on  the  way  to  Emmaus.  De  Wette.  Believing 
the  Scriptures,  we  must  expound  them,  as  did  Jes\is.  Olshauscn.  To  doubt  of  Christ'a 
expositions,  is  to  renounce  Christianity.  Meyer,  For  cat/roO,  Himself y  read  avrov,  Himm 
Tischendorf,  Alford. 


28.  A  nd  they  drew  nigh  unto  the  village,  ivhitker  they  went :  and  he  mcuie  cu  though  he 
ipould  have  gone  further. 

He  made  as  if.     He  intended  actually  to  proceed  further. 

Had  they  not  constrained  Him  to  abide  with  them,  He  actually  would 

have  gone  further. 
The  very  thought  of  His  dissembling  seoms  blasphemous. 
Eeligion  ever  begets  modesty.     Sin  is  presumptuous.     2  Peter  ii.  10. 
Christians  do  not  thrust  themselves  on  friends,  without  invitation. 
They  make  sure  of  a  welcome,  before  availing  themselves  of  it. 
His  seeming  intention  was  to  bring  out  their  hospitality. 
He  only  intended  to  rouse  their  cryings  after  Him. 
He  tests  them  to  see  if  the  truth  had  entered  their  hearts. 
The  Lord  •'  tempted,"  i.e.  tested,  tried  Abraham's  faith.     Gen.  xxii.  1. 

NOTES. 


MEMORANDA. 


536 


SUGGESTIVE  COMMENTARY 


[chap.  XXTV. 


frrntrav.  This  occurred  abotit  3  p.m.  Lardner ;  between  3  and  4.  Jones ;  about 
Bundown.  Andrews.  Trpocren-oietTo,  the  Imperfect  form.  He  was  making  as  though. 
Alford.  The  Fu^paid  "lirLsit  "  is  liable  to  objection.  Finxit  suggests  the  idea  of  pr«- 
tending.  The  meaning  is,— He  was  making  overtures  to  go  further.  He  was  like  one 
going  further.  Wordsworth-  The  word  (irooerTrote'w)  means,  1,  to  attach  to  one's  self. 
2,  to  assume  the  appearance  of. 


29.  But  they  constrained  him,  Baying,  Abide  with  u«  ;  for  it  is  toward  evening,  and 
the  day  is  far  spent.    And  he  went  in  to  tarry  with  them. 

Constrained.     Gr.  to  press  with  urgent  entreaties  :  moral  compulsion. 
He  ever  acted  in  perfect  strictness  and  sincerity. 
He  bad  not  said  anything  to  indicate  that  He  would  go  on. 
He  had  made  no  contract  whatever  to  remain  with  them. 
They  would  not  have  Him  continue  His  journey  by  night. 
JVe  also  must  wrestle,  to  secure  the  abiding  presence  of  Christ. 
Pass  not  away,  I  pray  Thee,  from  thy  servant,"  Abraham.       Gen. 

xvui.  3. 
"Lot  pressed  upon  the  angels  greatly,  and  they  turned  in."    Gen.  xix.  3. 
"I  wiU  not  let  Thee  go,  except  Thou  bless  me,"  Jacob.     Gen.  xxxii.  26. 
"I  pray  Thee,  let  tts  detain  Thee,"  pleaded  Manoah.     Judges,  xiii.  15. 
The  woman  of  Canaan  followed  Him  even  into  the  hoiise.     Mai-k  vii.  24. 
He  would  have  passed  by  the  disciples  in  the  storm,  had  they  not  cried 

out.     Mark  vi.  48. 
He  loves  to  be  constrained  by  persevering  faith.     Matt.  xv.  27. 
He  is  pleased  with  the  mightiest  wrestling,  even  when  He  cries  "  Let 

Me  alone,"  to  Moses,  in  prayer.     Ex.  xxxii.  10. 
Too  oft  He  tarries  not,  because  suffered  by  us  to  depart. 
We,  like  them,  may  constrain  Him,  for  He  is  willing  to  be  constrained. 
Without  this  loving  will  we  should  have  no  power  to  constrain  Him. 
'•  The  kingdom  of  heaven   suffereth  violence,  and  the  violent  take  it  by 

force."     Matt.  xi.  12. 
Abide  with  us.      For  the  love  they  bear    Him,    for    His    gracious 

teachings. 
They  desired  their  hearts  to  hum  on,  with  the  sacred  flame  He  had 

kindled. 
The  more  unbelief  abounds,  the  more  earnestly  should  we  pray. 
Abiding  of  Christ  longed  for  by  all  true  believers. 
"  I  have  a  desire  to  depart,  and  be  with  Christ,"  Paul.     Phil.  i.  23. 
Evening.     Christ  the  best  consolation  for  the  evening  of  life. 


NOTES. 


CHAP.  XXTV.] 


ON    ST.    LUKE. 


587 


Far  spent.     They  make  their  care  of  Him,  the  pretext  of  their  love. 

Silence  invests  Him  with  sacred  solemnity,  while  they  prepare  the  repast. 
"  Abide  with  me  from  morn  till  eve, 
For  without  Thee  I  cannot  live  : 
Abide  with  me  when  night  is  nigh, 
For  without  Thee  I  cannot  die."     Kcble. 


irapePia<TavTO.  Most  earnestly  besought  Him ;  oomp.  Lnke  xiv.  23, — "  compel  them : " 
Acts  xvi.  15, — "  she  besought  us."  Oostersee.  ixe9'  ^/xuf  does  not  imijly  that  they  lived  at 
Emmaua.  Alford. 


SO.  And  it  came  to  past,  as  he  aai  at  meat  with  them,  he  took  bread,  arid  blessed  it, 
cjui  brake,  and  gave  to  them. 

Sat  at  meat.     Gr.  reclined.    Antiquity  of  the  custom.    Luke  v.  29. 

See  Notes. 
They  had  not  been  forgetful  to  entertain  strangers.     Heb.  xiii.  2. 
Took  bread.     As  He  was  wont,  with  holy  dignity  and  serenity. 
The  gi;est  took  on  Himself  the  office  of  Master  of  the  house. 
This  was  doubtless  the  first  thing,  startling  to  them. 
The  entire  scene  may  have  reminded  them  of  the  Lord's  Supper 
Blessed  it.     Teacher,  Eebuker,  Comforter,  Giver  of  thanks. 
Brake  it.     A  proof  that  "  breaking  Iread  "  is  not  the  same  as  the 

Lord's  Supper. 
Gave  it.     In  doing  it.  He  kindled  a  flame  of  His  own  Divine  love. 
He  doubtless  disclosed  some  of  the  glory  to  be  revealed.    Eom.  viii.  18, 
He  removes  the  veil  assumed,  and  their  last  doubt  vanished. 


(cXao-a?.  An  ordinary  Selrrvov,  and  not  the  Lord's  Supper,  and  still  leas  a  eommwiUo 
tub  una  specie,  which  Romanists  endeavor  to  prove.  Oosterzee.  Our  Lord  determined  to 
leave  in  the  very  distribution,  and  thus  end  it  before  it  was  begun.  Lightfoot.  Neither 
of  these  disciples  was  present  at  the  institution  of  the  Lord's  Supper.  Alford.  Not  their 
own  house,  but  an  inn.  Alford.  fvk6yria-fv.  Three  Jews  eating  together  were  accustomed 
to  render  thanks.  Meyer. 


81.  And  their  eyes  were  opened,  and  they  knew  him  ;   and  he  vanished  out  of  their 
eight. 

Eyes  -were  opened.     Hebraism.      They  first  then  really  discovered 
Him. 


ME3IORANBA. 


NOTES. 


^lEBIORANDA. 


638 


SUGGESTIVE    COMMENTARY 


fcHAP.  xxrv. 


(as  they  were),   now   supernaturaUy 
Gen.  iii.  7  ;  2  Kinge. 


2  Cor. 


tho 


Their  eyes  snpernaturally  closed 

opened. 
Used  of  eyes  morally,  as  well  as  physically  closed. 

vi.  17-20. 
Believers  must  ever  "  walk  by  faith,  not  by  sight. 
iThey  may  have  seen  the  wounds  in  His  hands. 
[Or  perhaps  there  was  something  peculiar  in  His  manner  of  breiikinj; 

bread. 
Or  He  may  have  alluded  to  some  saying  He  had  uttered  befort  "    i 

death. 
It  implies  their  recognition  was  sudden  and  unexpected,  and  tli'       .iiat- 

ever  means  He  was  pleased  to  use  the  revelation  was  r  4.  by  the 

Lord  Himself. 
"  Opened  eyes,''  distinguish  natural  from  spiritual  mr '        s  Cor.  v.  7. 
He  stood  confessed  before  them,  their  risen  Lord  ! 
Their  depth  of  wonder,  lost  in  gi-eater  depth  of  adoring  Love  ! 
Knew   Him.     The  communion  of  saints.     1.  Anxiously  sought.     2. 

Happily  enjoyed.     3.  Richly  rewarded. 
Their  surprise,  foreshadows  that  of  believers  in  heaven. 
Vanished.     Gr.  became  invisible,  evidently  by  a  miracle. 
The  Lord's  first  appearances  after  His  resurrection  of  short  duration, 

that  there  might  be  more  room  for  faith. 
The  majesty  of  the  Godhead  was  recognized  when  the  man  Jesus  was 

withdrawn  from  their  sight. 
"It  was  expedient  for  them  that  He  should  go  away."     John  xvi.  7. 
With  His  departure  came  the  fullness  of  knowledge. 
Henceforth  not  the  man  merely,  but  the  God-man,  Christ  Jesus. 
The  time  will  come,  when  our  Lord  will  disappear  no  more. 
"  I  heard  a  great  voice  out  of  heaven  saying.  Behold,  the  tabernacle  of 

God  is  with  men,  and  He  will  dioell  with  them."     Rev.  xxi.  3. 
As  to  the  mode  of   His  coming  and  going  on  this  occasion,  we  know 

nothing. 
Had  it  been  the  Lord's  Supper,  He  would  not  have  turned  His  back  on 

the  sacred  scene. 


iitiyvwzav.  Ordinary  failing  olf  recognition  removed..  BogcnTOatier.  Tbf)  miraculous 
veil  taken  away.  Doddridge.  They  might  have  seen  the  print  of  the  nails.  Stier.  Some- 
thing in  His  manner  of  breaking  the  bread,  and  helping  them.  Alford.  iv  t;7  /cA.iyei, 
verse  35,  either  the  time,  or  by  the  act.  Stier  :  latter.  Luther.  Reminded  of  inteniomse 
before  death.  Nitzsch.     Itemindod  of  the  Last  Supper.  D.  Brown,     He  celebrated  tha 


NOTES. 


CHAP.  XXIV.] 


ON    ST.    LUKE. 


31EM01iAyVA. 


Lord's  Snpppr.  Pfenninger,  Augustine,  Beza.  Partly  admitted  by  Neander.  A  mystical 
interpretaiiou.  Grotius.    An  or(liimt7  meal.  Lange,  OoUerzcc,  Alford,  Brown,  Denton. 

ai^ai'Tos.  Vanished  as  a  spectre.  Bengel.  Assumed  an  angelic  body.  Origen. 
Snddeuly  withdrew.  Wetstein,  BosenmuUer.  Suddenly  disappeared.  Kiiinoel.  Took  ad- 
vantage of  their  tumultuous  joy.  Oosterzee.  Disappeared  in  a  iuiraculous  manner. 
Horsley.. 

ac^aiTOS,  not  avroi?,  which  would  imply  His  body  to  have  remained,  but  invisible  io 
them ;  but  an'  avTwi/  implying,  besides  the  supernatural  disappeanvnce,  a  real  objective 
removal  from  them.  Alford. 


82.  And  the-j  -nc  to  another.  Did  not  onr  heart  hum  within  us,  while  he  talked 

vith  ue  by  the  wi.^  while  he  opened  to  us  the  scriptures  ? 

Heart  burn.     Gr.  was  not  our  heart  burning  ?   i.e.  all  the  time. 

A  word  not  coined  in  the  school  of  human  wisdom. 

Heart  experience,  swiftly  finds  the  right  word  for  its  emotions. 

A  glowing  interest  ever  deepening,  they  took  in  His  instructions. 

Did  not  our  hearts  more  and  more  bum,  He  spoke    so  mightily  to 

our  hearts  ? 
There  was  something  truly  heart-kindling  in  His  discourse. 
A  foretaste  oi  Pentecostal  fire,  bm-ning  high  and  long. 
"  While  I  was  musing  the  fire  burned."     Psa.  xxxix.  3. 
"  His  word  was  in  mine  heart,  as  a  burning  fire."     Jer.  xx.  9. 
They  were  just  ready  to  break  forth  "  My  Lord  and  my  God !"      John 

XX.  28. 
Affections  of  joy,  hope  and  adoring  love  combined,  filled  their  souls. 
The  words  of  worldlings  are  cold,  selfish  and  powerless. 
A  glow  of  self-evidencing  light  accompanied  His  wotcls ;  love  and  glory 

ravished  their  hearts. 
Talked  with  us.     Gr.  to  us,  means  more  than  with  us.     The  earnest 

urgency  of  love. 
Many  believers  recognize  Him,  without  seeinij  Him.     John  xx.  29. 
Opened   to  us.     The  Bible  is   not  a  Ct-aled  book  when  the  mind  is 

opened. 
He  simplified  the  Scriptures,  as  well  ao  illuminated  the  mind. 
Satan  holds  the  mind  in  bondage  or  Influences  it  by  prejudice,  bigotry, 

malice,  env'y,  &c. 
Scriptures.     The  breaking  bread  did  uot  so  much  impress  them,  as  the 

opening  of  the  Scriptures. 


NOTES, 


MEMORANDA. 


540 


SUGGESTIVE    COMMENT  AJIY 


[chap.  XXIV. 


(catOfic'tT)  I'v-  This  mode  of  expression  indicates  the  nainteimpted  continuance  of 
the  action.  So  Luke  xv.  1 ;  xxi.  17,  24  ;  Acts  xii.  5.  Webster's  Syntax.  He  fired  those 
who  heard  Him.  Cic.  Inflamed  with  pain.  Pindar.  My  soul  is  athirst  for  God.  But 
witli  emotion.  Zinzen(Jor/.  Burned  not  our  hearts?  Lirihtfoot.  An  internal  impulse 
of  love.  Stier.  The  word  expresses  unusual  emotion,  Psa.  xxxix.  3.  Oosterzee.  The 
Lord's  words  inflamed  their  hearts  with  the  love  of  God.  Origen.  Holy  fire.  D.  Brown., 
Denton.    koX  after  oScp.  Tiichendorf,  Alford,  Cod.  Sinai. 


33.  And  they  rose  up  the  same  hour,  and  returned  to  Jerusalem,  and  found  the  eleven 
gathered  together,  and  them  that  were  with  them, 

Same  hour. — Of  the  night,  probably  leaving  the  meal  nntonched. 
They  have  no  fear  of  a  night  journey,  full  of  holy  rapture. 
Their  Lord  is  risen,  and  they  mnst  tell  the  news. 

Had  it  been  midnight,  love  would  have  winged  their  steps  to  Jerusalem. 
They  could  not  rest  or  sleep  until  they  had  told  their  brethren. 
The  women  thus  obeyed  the  angels'  express  command.     Luke  xxiv.  9. 
Mary  Magdalene  the  command  of  our  Lord,  these  two,  the  voice  of  love. 
Gathered.     Gr.  suddenly,  probably  in  the  room  of  the  Paschal  supper. 
'  •  Their  doors  were  locked  for  fear  of  the  Jews."     John  xx.  19. 
One  of  the  most  glorious  moments,  in  the  Resurrection  historj'. 
A  holy  festival,  a  preparation  for  another  appearing. 
Together.     This  is  now  the  Sanctuary,  and  the  Church  of  the  Lord. 
The  High  Priest  comes  with  His  benediction  and  peace. 
Resurrection  a  rare  conquest  over  the  power  of  sin  and  death. 
The  implanting  of  a  new  principle  of  life  in  humanity.     2  Tim.  i.  10. 
Eleven.     Thomas  was  absent.     John  xx.  24.    Paul  calls  the  apostles 
twelve,  although  Judas  was  dead.    1  Cor.  xv.  6. 


"  Returned,"  about  sunset.  Andrews. 


84.  Saying,  The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon. 

Saying.     That  is  the  Eleven  anticipated  their  message. 
The  two  came  to  give,  but  received  an  unexpected  aid  to  faith. 
Ab  usual  the  work  of  love,  waa  rewarded  with  a  blessing. 
Risen.     After  days  of  darkness  and  trial,  light  arises  to  the  faithful. 
Psa.  cxii.  4. 


NOTES. 


CHAP.   XXIV.J 


ON    ST.    LTIICE. 


641 


MEMORANDA. 


Indeed.     Mutual  experience  and  faith  of  Paul  and  Ananias  confirmed. 

Acts  ix.  10. 
Comslius  and  Peter  (Acts  x.  3).     Mohcs  and  Aaron.     Ex.  iv.  27. 
Sceptics  wonder  He  did  not  shew  Himself  to  enemies. 
A  proof  of  His  tcisdom,  holiness  and  love. 

Pearls  cast  before  swine,  are  trodden  in  the  dust.     Matt.  vii.  6. 
When  the  Pharisees  knew  Lazarus  had  been  raised  they  sought  to  refato 

the  argument,  by  proposing  to  murder  him. 
Had  such  enemies  a  ri/jht  to  see  the  risen  Lord  ? 
He  wiio  puts  out  his  eyes  to  day,  has  no  right  to   look  for  the  sun  to 

morrow. 
Men  who  refused  to  believe  the  testimony  of  His  miracles,  holy  teaching 

and  life,  would  not  have  believed  His  resurrection. 
Appeared.     "  He  was  seen  of  Cephas."     1  Cor.  xv.  5. 
Whether  Peter  was  wandering  alone  outside  the  city,  or  had  just  returned 

from  the  grave,  is  unrevealed.     Luke  xxiv.  12. 
What  passed,  remains  a  sacred  secret  between  them. 
Oiu-  Lord  appeared  again  to  him  at  the  sea  of  Tiberias.     John  xxi.  1. 
Simon.     The  only  one  of  the  Eleven,  to  whom  He  appeared  alone. 
The  one  who  had  most  shamefully  and  profanely  denied  Him.     Matt. 

xxvi.  74. 
A  proof  of  unaltered  love,  1.  Jesus  appears  to  fallen  Peter.     2.  To  Peter 

first.     3.  To  Peter  alone.     4.  To  none  others,  alone. 
It  affords,   1.  Light  instead  of  darkness.     2.  Pardon   instead  of    guilt. 

3.  Hope  instead  of  fear. 
No  love  but  Divine  love  could  have  performed  such  wonders. 
Paul  singles  this  out  first,  "  He  was  seen  of  Cephas."     1  Cor.  xv.  5. 
None  of  the  Evangelists  had  distinctly  related  this  incident. 


ovTws  vere,  Mark  xvi.  13  seems  to  involve  a  discrepancy.  They  at  first  believed. 
Bengel.  At  first  doubted,  and  afterwards  believed.  Calvin.  Doubts  assault  those  strong 
In  faith.  Oosterzee.  Mer<j  sticklers  for  words  will  never  com;irehend  the  deep  harmonies 
of  the  Resurrection  history.  Oosterzee.  riyepOri.  Lachmann  adds  €k  re/cpMi'.  (o(I>Ot].  No 
reason  for  understanding  this  of  a  momentary  glimpse,  as  Stier  insists.  Lanye. 

'S.iiMuvi.  The  apostles  anticipated  the  two  from  Emmaus.  Lightfoot.  Before  the 
walk  to  Emmaus.  Chrysostom,    Not  clear  whether  before  or  after  the  walk.  Alford, 


85.  And  they  told  what  things  were  done  in  the  way,  and  how  he  was  known  of  them 
in  breaking  of  bread, 

Tliey  told.    Burning  hearts,  and  artless  words,  show  their  faith. 


NOTES. 


MEMORANDA. 


5d2 


SUGGESTI'NTi:    COMMENTARY 


[OHAP.  XXIV, 


What  thing's.  1.  He  kindly  seeks,  2.  Lovingly  listens,  8.  Graciously 
instructs,  4.  Wisely  tries,   5.  Unspeakably    surprises    His    people. 

Every  believer,  for  -wliom  God  has  interposed,  is  bound  to  tell  it. 

The  forty  days  were  the  second  period  of  the  apostles'  education. 

''Neither  believed  they  them"  adds  Mark,  chap.  xvi.  13.  How  slow  of 
heart  to  believe  1 


"And  they," — the  travellers,  disti/ignished  from  the  othera.  Alford.  lyvuxrO-q,  viade 
Himself  knoirii.  B>ngel.  "  In  Vie  way."  The  time  spent  in  speaking  of  the  Kingdom  of 
God.  L.H.V.D.    ev  Tjj  (cXacrei  toi)  aprov,  in  His  breaking  of  bread.  Alford. 


86.  IT  And  aa  they  thus  spake,  Jesus  himself  stood  in  the  midst  of  them,  and  saith  unto 
them,  Pence  be  unto  you. 

Thus  spake.     So  full  of  Christ,  their  hearts  could  think  of  nothing 

else. 
Doors  locked,  no  sound  of  footstep  being  heard.     John  xx.  19. 
The  comings  of  Christ  in  the  heart,  are  sudden  and  silent. 
"  Where  two  or  three  are  gathered  in  my  naroe,  there  am  I  in  the  midst." 

Matt,  xviii.  20. 
They  had  regarded  His  return,  as  altogether  impossible. 
Bolts  of  fear,  and  gates  of  unbelief,  no  barriers  to  Him.     Acts  xvi.  14 ; 

xii.  8. 
They  saw  Him  standing  amongst  them,  without  seeing  Him  enter. 
None  br.t  the  risen  Saviour,  could  end  the  sorrows  of  His  friends. 
They  might  have  recognized  the  voice  among  thousands. 
In  no  appearing,  did  He  "  show  Himself  by  so  many  infallible  proofs." 

Acts  i.  3. 
The  empty  sepulchre,  was  the  chief  comer  stone  of  evidence. 
Peace  be,  &c.     The  ordinary  form  of  sahttation  then,  and  now.    Lukfl 

X.  5. 
The  resurrection  greeting  latest  received,  but  sure. 
A  mighty  heart-quickening  assurance  of  past  forgiveness. 
"  I  come  not  as  a  judge  to  reckon  with  unbelief." 
"  I  bring  you  from  my  sepulchre,  something  else  beside  upbraidings." 
He  consecrated  the  bow  after  the  deluge,  the  wine  at  the  supper. 
Here  He  consecrates  the  common  salutation  of  friendship. 
His  word  divine,  carries  temporal  and  eternal  peace. 
"  He  came  and  preached  peace  to  you  who  were  afar  off."     Eph.  ii.  17. 


NOTES. 


riiAP.  XXIV. 


ON    ST.    LUKE. 


643 


This  was  a  sign  of  that  peace,  secured  by  His  sacrificial  death. 

•'  Peace  on  earth,"  the  first  and  last  note  of  the  iucarnatiou  peal. 

It  was  night,  "  At  evening  time,  it  shall  be  light."     Zech.  xiv.  7. 

The  King  of  Peace  among  His  troubled  subjects  brings  peace  amid,  1, 

the  doubts,  2,  the  disquietudes,  3,  the  sorrows  of  life. 
Unbelief  embitters  the  happiest  hours  of  life. 
1.   Peace  over  us.    2.   Peace  in  us.      3.  Peace  among  us.      4.  Peace 

around  us. 
In  Christ  we  find  the  peace,  the  world  cannot  give. 
Peace  the  last  word  of  the  prophet  Zacharias.     Luke  i.  79. 
The  burden  of  the  birth-song  of  the  angelic  hymn.     Luke  ii.  14. 
The  salutation  of  His  ambassadors  wherever  they  preach.     Luke  x,  5. 
The  precious  legacy  He  left  the  last  evening  of  His  life.     John  xiv.  27. 


MEMORANDA. 


AoAoui'Tcoi/.  This  interview  after  His  return  from  Galilee.  Biicher.  Necessarily 
implies  a  rcliuko.  Andrews.  Disputing  away  their  faith.  Richter.  With  increasing 
assurance.  Tholiick.    FuU  of  doubts.  Stier.     Suspect  all  evirlence.  Tischendorf. 

6  'l7)<roCs,  omitted.  Tisch.,  Alford,  Cod.  Siiiai.  ;  retained.  Scholze.  ical  Ac'ytt  auTois, 
iiprivTi  viJ.lv,  omitted.  Tigchendorf ;  retained.  Alford,  Oosterzee.  Ordinary  Jewish 
salutation.  Alford.  All  the  versions,  Vitlfj.,  Si/r.,  Arab.,  Copt.,  Arm.,  add  ey<o  cijixi,  jiirj 
<l>oPiiT<r9i,  but  the  reading  is  not  genuine.  T'inhendorf,  Alford.  No  Greek  MS.  confii-ras 
it.  Major  ;   introduced  from  John  vi.  20.  Oosterzee. 

ccTTT).  John  XX.  19  adds  6vpC}v  KexAeto-fjitVioi'.  A  miraculous  drawing  of  bolts. 
Doddridge,  Own ;  through  closed  doors.  Thcophylact  ;  the  Lord  knocked.  Lampe ; 
twice.  Tischendorf.  A  substance,  neither  mind  nor  body,  inconceivable  to  us.  Lucke. 
He  entered  through  the  door.  Thcodorct.  His  body  a  spiritual  essence.  Euthymiut. 
Opened  by  muacle.  Jerome,  Stier,  Tholuck,  Alford. 


87.  But  they  were  terriiled  and  affrighted,  and  supposed  that  they  had  seen  a  spirit. 

Terrified.     They  knew  no  human  beicg  could  enter  with  closed  doors. 
His  sudden  appearance,  and  mn-aculous  entrance,  caused  their  terror. 
Jews  held,  that  departed  spirits,  could  be  brought  up  by  demons. 
That  the  souls  of  the  dead  could  become  visible. 
Believers  often  find  Christ  different  from  their  expectations. 
The  angel  messenger  had  directed  them  to  Galilee. 
Hence  they  did  not  look  for  Him  that  evening  at  Jerusalem. 
We  must  discriminate  between  unbelief,  superstition,  and  faith. 
Supposed.     In  the  miracle  of  the  Resurrection,  we  behold,  1.  The  glory 
of  the  Son.     2.  The  glory  of  the  Father.     3.  The  glory  of  the  elect. 


NOTES, 


ME3IORANDA. 


5i4 


S\JG(Jfc;bTiVE    CO.MMENTARY 


[cnAP.  xsiv. 


A   spirit.     Gr.  a  ■■>pectre,  a  ghost,  not  a  heavenly  messenger. 

A  phantom  clothed  in  the  appearance  of  a  human  hody. 

Man's  life  survives  the  stroke  of  death. 

Resurrection  the  only  complete  victory  over  death.     1  Cor.  xv.  44. 


TTTorjee'i/Tes,  terrified  by  the  miraculous  entrance.  Klee,  On  account  of  His  suddoa 
appearance,  and.  the  likeness  to  one  they  knew  to  have  been  dead.  Alford.  mvevixa.  Not 
exactly  as  a  <f>dvTa<Ttia,  Matt.  xiv.  26,  which  might  have  been  any  appearance  of  a  super- 
natural  kind.  Alford.  Paiil  seems  to  discriminate  between  vvevu.a  and  'jioxn.  They 
knowing  Christ  was  dead,  believed  this  to  have  been  His  ghost.  Lightfoot.  His  ghost, 
not  Himself.  D.  Brown.  Perhaps  they  supposed  some  other  spirit  had  assumed  Christ's 
form.  Ignatius,  Grotius.  They  beheved  Him  risen,  but  without  a  material  body.  Sher- 
lock, West.  They  thought  Him  superhuman.  Von  Gerlach.  It  would  appear  as  if  a  kind 
of  bodily  life  survives  the  stroke  of  death,  1  Cor.  xv.  44.  Stier. 


38.  And  he  said  unto  them,  Why  are  ye   troubled  1   and  why  do  thoughts  arise  in  your 
hearts  ? 

Troubled  ?     As  though  they  were  children ;  Do  ye  net  then  know  Me 

again  ? 
He  composes  their  dread  as  disquietude,  and  reproaches  unbelief  only. 
He  graciously  stooped  to  strengthen  and  increase  their  faith. 
That  which  now  is  flickering  feebly  will,  by  and  by  become  heroic  faith. 
He  had  infinite  fullness  of  peace  and  consolation  to  bestow. 
They  appear  to  have  felt  a  mysterious  dread,  mingled  with  joy,  at  His 

visits. 
The  spirit  world  over-awes  and  painfully  affects  the  mind. 
Perfect  love  alone  can  cast  out  all  tormenting  fear. 
Thoughts.     Gr.  rea.>oninpis.    Our  Lord  throws  open  our  thoughts. 
Faith  and  unbelief  at  times,  siruggle  in  the  same  individual. 
A  blending  of  light  and  darkness,  spiritual  twilight. 
Considerations  of  discouragement,  doubt  and  gloom,  oppress. 
He  rebukes  them  for  the  continuance  of  their  doubts. 
In  your  hearts.     But  for  t'lie  blindness  of  their  hearts,  they  mudt  have 

recognized  their  own  living  Master. 
He  then  permits  them  to  do,  what  He  did  not  Mary. 
The  first  flash  of  that  union  between  peace  and  His  death.' 
The  true  token,  by  which  He  comforts  the  terrified  conscience. 
Jesus  ever  presents  Himself  to  believers  as  the  ciitcified  Loed. 
He  thereby  manifests  EQs  glory,  and  seals  their  peace. 


NOTES. 


CHAP.  XXIV.] 


ON    ST.    LUKE. 


545 


SiaKoyia-fioi.  CoQitafionet.  Vulg.  ^137  are  thoughts  in  yonr  hearts  ?  Home.  Why 
have  you  not  at  once,  without  consideration,  recognized  Me  ?  for  I  am.  Meyer.  A 
Hebrew  fonnula.  Sclileusiicr.  Critical  questionings.  Stier,  Alford.  For  rai?  icapSioij, 
TJj  KapSia.  Lachmann,  Tischendorf,  Alford. 


39.  Beliold,  my  hands  and  my  feet,  that  it  is  I  myself:    handle  me,  and  see ;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  sec  me  have. 

Behold,  was  to  know.     To  the  tvords  he  added  the  act  of  love. 

This  appearing  proves  his  corporeity  ifter  the  resurrection. 

My  hands.     The  scars  of  the  lact'rated  hmbs  were  still  visible. 

Ue  would  convince  them  of  the  reality  and  identity  of  Himself. 

He    would    show    them    the  places  that  still  bore  the  marks  of  the 

crucifixion. 
These  scars  were  the  blessed  signs  of  His  victory  over  death. 
My  feet.     Luke  xxiii.  33.      The  prints  of  the  nails  had  left  their  scars 

on  His  feet. 
The  disciples  must  actually  but  reverently  have  touched  His  hands. 
Hence  the  true  record  of  the  Apostle.     1  John  i.  3. 
It  explains  why  Thomas  also  desired  similar  proof.     John  xx.  25. 
The  prints  of  the  nails,  the  honorable  badges  of  His  love. 
I  myself.     He  was  the  Truth,  in  all  its  fullest  signification. 
Death  had  altered  His  condition,  but  not  changed  His  heart. 
He  foimd  them  at  sea,  at  night,  terrified  in  the  storm. 
With  a  word,  He  calmed  their  hearts,  and  hushed  the  tempest.     Jobn 

vi.  21. 
He  wiU  be  recognized  and  honored  as  Lord,  by  all  true  disciples. 
Handle  me.     He  challenges  them  calmly  to  scrutinize  Himself. 
Satisfy  yourselves  thoroughly,  that  there  is  no  deception. 
"Why  multiply  words,  when  we  have  the  thing  ? 
And  see.     Both  ocular  and  tangible  evidence. 
Our  Lord  appeals  to  the  senses,  and  by  thus  appealing  He  overtuma  tho 

doctrine  of  Tran substantiation  which  cannot  stand  a  similar  appeal. 
Spirit.     Glorified  bodies  seem  to  partake  food.  Eev.  ii.  7-17 ;  xxii.  2. 
Although  physical  processes  seem  to  be  expressly  excluded.     1  Cor.  vi.  13, 
The  three  angels  shared  Abraham's  food.     Gen.  xviii.  8. 
Flesh  and  bones.    Angels  cannot  be  tested  by  sense  of  touch. 
Henceforth  He  was  immortal.      As  "  God   alone    hath   immortality." 

1  Tim.  vi.  16. 
Our  Lord  created  spirits,  and  pronounces  them  bodiless. 
The  Lord  an  image  of  the  perfection  of  saints,  in  another  world.     Eph- 

V.  30. 


JIE3IORANDA. 


NOTES. 


3IEMORAN  DA. 


046 


SUGGESTIVE     COilMENTARY 


[chap.  XXJV. 


A  glorified  body  not  obstructing,  but  serving  the  spirit. 

A  clear,  but  not  painful  remembrance  of  the  former  life. 

A  bappy  union  and  communion,  with  all  the  redeemed  ones. 

A  continuation  of  the  work  for  God's  glory,  which  death  had  suspend*^. 


TrdSa?.  Feet  of  the  crucified  not  nailed.  Paulus,  Eosenmuller,  Kuinoel,  Winer, 
Friedlieh,  Meyer ;  oiinn  naMaH..  AJjvrd  ;  always  nSLiX&A.  Tholuck,  Stier,  Ebrard,  LangCf 
EwoXd,  Ohhausen.  tibserve  aapKaKcii  ba-rda,  but  not  olua..  This  the  resurrection  Body 
probably  had  n-ot, — as  being  the  animal  life.  Alford.  His  body  had  not  yet  been  changed. 
Owen.  Greeks  and  llomaus  believed  spirits  to  be  immaterial.  Odys.  ii.  218,  Acneid  vi. 
702.  Lord's  body  only  seemed  to  be  palpable.  Kulin,  Ziebig.  His  body  was,  1,  tangible. 
2,  superior  to  space.  3,  could  become  visible  and  invisible  at  will.  A  spiritual  body,  1 
Cor.  XV.  44.  Oosterzee,  Augustine,  Zwingle.  It  settles  the  objective  and  subjecitiTO 
identity  of  man,  before  and  after  death.  Oosterzee.  Glorification  of  the  body  was  begun. 
Olshausen,  Krabbe. 

" Handle ,"  ieet  and  marks.  "Touch  and  look."  Seller.  "Handle  and  observe." 
StoU.  "Discern  ye."  Siie?\  '^ Flesh,"  &z.  No  allusicn  to  blood.  ^J/bni.  Blood  of  the 
Adamic  life  lost  by  the  apostasy.  L.H.V.D.  Representing  the  popular  idea  concerning 
spirits.  Burtoyi.    An  assertion  which  must  not  be  taken.  Alford. 

avTos  f7to  eifii.  I  am  He,  and  no  other.  avTo<;  is  never  used  as  a  i5ronoun  in  the 
nominative  case,  but  merely  in  concord  with  the  subject  of  the  verb,  meaning,  "'  alone," 
or  "  of  Okie's  own  accord," — He  and  no  other.  So  Matt.  i.  21 ;  viii,  17 ;  Eph.  v.  23. 
Webster's  Syntax. 


40.  And  when  he  had  thus  spoken,  he  shewed  them  his  hands  and  his  feet. 

Showed   them.      His  scars  precious  to  His  friends,  terrible  to  HiB 

enemies. 
The  difficulty  of  belief,  enhances  its  worth  and  power. 
The  love  of  Christ  unchanged  by  His  exalted  station. 
1.  Encourages  His  friends.     2.  Comforts  His  elect.     3.  Brings  confusion 

to  the  lost.     4.  A  sanctuary  in  trouble.     5.  A  fountain  of  grace. 
His  hands.     The  prints  of  the  nails  incontrovertible  signs  of  crucifixion. 
Identification  of  His  body,  tokens  of  His  victory  over  death. 
They  were  the  j^eace  tokens,  of  His  sacrificial  death. 
As  memorials  of  death,  they  might  have  been  obliterated. 
They  may  remain  as  marks  on  His  body  even  glorified  in  heaven.     Rev. 

i.  7. 
He  may  retain  them  for  ever,  as  tokens  of  His  atonement. 
His  feet.     The  feet  of  the  crucified  were  generally  nailed. 
The  beginnings  and  endings  of  His  appearances,  instructive. 


NOTES. 


CHAP.  XXIV.l 


ON    ST.    LtTKE. 


547 


OiiG  manifested  the  gloiy  of  His  love  ;  another  of  His  wisdom;    another 

of  B.is  knowledge ;  another  oi  Ris  faithfulness.     . 
The  First  Begotten  from  the  dead,  Himself,  the  miracle  of  miracles. 
His  appearing  to  the  women,  bore  the  tcndcrest  character. 
To  the  eleven,  the  most  composed;  a.t  Tiberias,  the  most  viystcrious. 
In  Galilee  to  the  five  hundred,  the  most  sublime. 
To  those  on  their  way  to  Emmaus,  the  most  human. 
"  And  many  other  wonders  did  Jesus  in  the  presence   of  His  disciples." 

John  XX.  30. 
The  disciples  evidently  satisfied,  all  their  doubts  dispelled. 
John  refers  to  this  scene  when  he  says,  "  Our  hands  have  handled  of  the 

word  of  life."     1  John  i.  1. 


3IEM01tA\DA. 


Tisehendorf  omits  this  verse;  good  reason  for  retaining  it.  Alford.  "Hands." 
Martyrs,  in  eternity,  perhaps  will  bear  the  prints  of  their  wounds.  Augustine,  favored  by 
Slier.  Satan  is  said  to  have  appeared  as  Christ  to  St.  Mnrtin.  "  Where  are  the  prints 
of  the  nails  ?  "  put  the  demon  to  flight.  Butler.  "  Feet."  To  prove  He  had  tlesh.  Stolz, 
Paving.  Signs  of  the  nails.  Stier,  Lange.  Does  not  prove  His  feet  were  pierced. 
Luthardt.  Corporeity  and  prints.  Alford.  Feet  wounds  more  convincing.  Gerlach.  Did 
the  disciples  actually  touch  the  Lord  ?  No.  Qerlach;  Yea.  Stier.  Handled  by  His  mur- 
derers, why  not  by  loving  disciples  ?  Pfenninger. 


41.  AndvihUe  they  yet  believed  not  for  joy,  and  wondered,  he  said  unto  them,  Have  ye 
here  any  meat  ? 

Believed  not.     They  distrusted  even  their  own  senses. 

The  full  exercise  of  their  faith,  was  retarded  by  their  joy. 

It  is  oft  hard  to  credit,  what  our  hearts  desire  to  believe. 

Refusing  clear  testimony,  shews  wilful  hardness. 

Like  Babylon's  captives,  "they  were  as  men  dreaming."    Psa.  csxvi.  1. 

The  news  was  too  good  to  be  true. 

Strong  affection  and  questioning  knowjedge,  impede  one  another. 

"  I  will  see  you  again,  and  your  hearts  shall  rejoice."     John  xvi.  22. 

Ceitainty  gave  new  life  to  their  spirits,  new  joy  to  their  hearts. 

How  this  certainty  could  arise,  sceptics  have  never  explained. 

Wondered.     Before  the  final,  clear,  and  tranquil  assurance. 

At  first  throu;;!!  fear,  now  through  jo?/,  they  cannot  believe. 

Any  naeat.     They  still  recline  at  the  table.     Mark  xvi.  14. 

Having  gone  so  far,  the  Lord  will  perfect  His  work  in  His  people. 


ISrOTES, 


MEMORANDA. 


548 


SUGGESTIVE    COMMENTARY 


[chap.   XXIV. 


ojrb  TT)S  X^'P^^,  "  hy  reason  of  their  joy."  airo  marts  the  occasion  or  effect  produced 
by  a  cause,  as  Acts  i:.  19;  Heb.  v.  7.  Webster's  Syntax.  A  deeply  psychological 
expression,  showing  the  hand  of   <ltevangelist-physician.  Oosterzee. 


43.  And  they  gave  him  a  piece  of  a  broiled  fish,  and  of  an  honeycomb. 

Honeycomb.    Bees  in  Palestine  live  in  the  clefts  of  rocks. 

"  A  land  flowing  -with  milk  and  honey."     Ex.  iii.  8. 

The  probable  remains  of  their  evening  repast. 

Ordinary  food  of  the  disciples  resembled  that  of  the  Baptist. 


KaX  am  ^cAio-<7iou  Kijpiov,  It  ia  remarkable  that  these  words  are  omitted  in  the  bent 
MSS.,  yet  r&lained  by  Tiichendorf,  Alford,  Ooaterzee,  D.  Brown,  Wordsworth,  and  other 
Critical  Scholars.  The  omission  may  probably  have  arisen  from  an  idea  in  some  tran- 
scriber that  this  meal  is  the  same  as  that  in  John  xxi,  9.  The  words  could  hardly  havo 
been  an  interpolation.  Alfo^rd. 


48.  And  tic  iooTe  it,  and  did  eat  before  tlw-M, 

Took  it.     He  receives  bodily,  and  gives  the"m  spiritual  jnc&i. 

Eat  before  them.     To  prove  His  humanity,  an  expression  of  lovo. 

He  ate  freely  without  any  necessity. 

Angels  in  the  O.T.  ate  without  having  human  bodies.     Gen.  xviiLBj 

xix.  3. 
Eating,  as  with  Jairus'  daughter,  a  sure  sign  of  restored  life. 
They  meantime  drank  full  draughts  of  the  holiest  rapture. 
A  sacrifice  of  His  heart's  love,  to  His  disciples. 


eijiayev.  In  these  words,  in  this  deed,  and  in  this  sign,  consisted,  the  upbraiding  of 
their  unbelief,  Mark  xvi.  14.  Oosterzee.  His  eating,  a  reality.  Stier.  Proves  the  reality 
of  His  body.  Schneider.  His  energy  consumed  the  food.  Kapplinger.  He  ate,  but  did 
cot  need  nourishment.  Oosterzee.  Not  for  His  own  necessity,  but  their  conviction.  Z). 
Brown.  He  drinks  nothing,  proving  He  needed  no  food.  Bengcl.  A  type  of  believers 
eating  at  the  taJjle  in  heaven,  Luke  xxii.  £0.  L.H.V.D. 


XOIES. 


OHAP.  xxrv.] 


ON    ST.    LTJKB. 


K49 


44.  And  he  said  unto  them,  These  arc  the  irords  which  I  spake  unto  you,  while  Iwas 
f/et  ivilh  yon,  that  all  thinos  jntist  he  fulfilled,  which  were  written  in  the.  laic  of  Moses, 
and  in  the  pvophcls,  and  in  the  psalms,  concerning  me. 

He  said,  unto  them.     Forty  days  after  His  resurrection. 

The  words.     The  proiibecies  of  His  death,  burial,  ami  resurrection. 

Christ's  resurrection  puts  the  seal  of  Divine  truth  on  His  words. 

With  you.     Now,  He  was  as  good  as  removed  from  them. 

"  My  victory  over  death  ought  to  be  your  greatest  joy." 

He  spealcs  as  if  He  was  already  in  heaven. 

I  spake.     Angels  at  the  sepulchre  referred  to  words  He  had  spoken. 

All  thing's.     His  birth,  death,  resurrection  and  ascension. 

Written.     Luke  i.  G3.  See  Notes. 

After  three  years  knowing  Him,  and  witnessing  His  wonderful  works, 

He  reverently  refers  them  back  to  their  Bible. 

liaw.     He  adduces  the  three  component  parts  of  the  Canon,  referring  to 

the  Scriptures  in  their  mutual  connexion. 
The  ordinary  Jewish  division  into  the  Law,  Prophets,  and  Hagiographa. 
The  first  contained  the  Pentateuch.      The  second  Joshua,  Judges,  the 

four  books  of  Kings,  and  the  Prophets,  except  Daniel. 
The  third  the  Psalms,  and  all  the  rest  of  the  canonical  books. 

1.  In  the  Law  we  have  the  book  of  God's  commandments. 

2.  In  the  Prophets  the  revelation  of  His  will. 

3.  In  the  Psalms  the  book  of  devotion  for  the  Church. 

The  Law  teaches  us  what  to  do,  the  Prophets  what  to  believe,  and  the 

Psalms  how  to  pray  for  grace  to  do  and  to  believe. 
Prophets  exercise  our  faith.  Psalms  nourish  our  hojje,  Laio  tests  our  love. 
Proj)hets.     Luke  i.  70.     Two  divisions,  former  and  latteb. 
FoRiiER,  Joshua,  Judges,   1  &  2  Samuel ;    1  &  2  IQngs. 
Laitee,  Isaiah,  Jeremiah,  Ezekiel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah, 

Micah,  Nabum,  Hab.,  Zeph.,  Hag.,  Zech.,  Mai. 
Hagiogeapha.     Psa.,  Prov.,  Job,  Sol.  Song,  Euth,  Lam.,  EccL,  Esther, 

Daniel,  Ezra,  Neh.,  and  1  &  2  Chron. 
Prophecies,  ibe  best  key  to  the  enigma  of  Christ's  life. 
Psalms.     Luiie  xx.  42.     Contain  most  of  the  Blessianic  prophecies. 
Jews  accustomed  to  apply  many  of  the  Psalms  to  the  Messiah. 


€1776.  The  whole  course  of  instruction  after  the  resurrection.  Ebrard.  A  retrospect 
of  His  work.  Ooslcrzee.  Several  sayings  combined.  Gerlach.  No  new  instructions. 
OUhaxisen.  Understood  old  things  in  new  sense.  Slier.  This  took  place  on  His 
ascension  da\-.  Ben'jrl.  Bee  verse  50.  "  All  tilings."  Thou  slialt  not  find  a  narration, 
fc  riddle,  a  prophecy,  a  ceremony,  but  hath  some  manner  of  aspect  in  iliis  gii'.ss,  and  in 
20me  way  points  at  this  mystery. — God  manifest  in  the  flesh.  Hammond. 

47 


ME3IOBANDA 


NOTES. 


ME3IOIiANDA. 


550 


SUGGESTH'E     COMMENTAKY 


I  CHAP.  XXIV. 


i^aA/aoi?.  Tho  Psalms  are  here  mentioned  without  the  article,  hoth  as  the  com- 
mencement of  the  Hagiographa,  and,  at  the  same  time,  as  that  book  among  thtm  which 
contains  the  most  direct  Messianic  elements.  Oosterzee. 


45.  Then  opened  he  their  unclerstandinp,  that  they  miflht  understand  the  scriptures. 

Opened  He.     Many  obstacles  are  to  be  removed  from  the  heart. 
^"Ve  cannot  command  the  key,  to  the  head  or  heart. 

The  Lord  opened  the  heart  of  Lydia,  that  she  heard  Paul.     Acts  xvi.  li. 
Tliis  privilege  flowed  furth  in  the  blessings  of  Pentecost.     Acts  ii. 
"Open  Thou  mine  ej-es,  that  I  may  see  wondrous  things,"  &c.     Psa. 

cxix.  18. 
He  who  said  •'  Let  there  be  light  (Gen.  i.  3),"  stood  among  men. 
Ho  proves  His  immediate  access  to  the  human  spirit. 
His  absolute  divine  poivcr  over  the  avenues  to  the  soul. 
Understanding'.     A  direct,  divine,  illumination  of  tlie  mind. 
Tho  head  and  heart  must  alike  be  enlightened  by  the  Spirit. 
The  fruit  of  this  blessing,  is  seen  in  all  the  Ejnsllcs  to  the  Church. 
The  Lord,  1.  Kindles  a  light.     2.  Opens  the  eye  to  behold  it. 
Understanding  the  Scrii^tures,  indispensable  to  Christianity. 
Sesiirrection  brought,  1.  Full  certainty.     2.  Deep  peace.     3.  Apostolio 

power. 
Scriptures.     Gr,  ^critings,  hoohs.     Liike  iv.  17. 
Apostolic  method  of  interpreting  the  0.  T.  is  sanctioned  by  Christ. 
Promises  and  types  of  the  resurrection  pervade  all  the  Bible. 


"  Understanding."     Masoritcs  counted  chapters,  verses,  words,  letters,  but  lost  all 
spiritual  life  of  the  Divine  Truth.  Lightfoot. 


46.  And  said  unto  them,  Thus  it  is  vjritten,  and  thus  it  behoved  Christ  to  suffer,  and 
to  rise  from  the  dead  the  third  day  : 

Behoved.     Gr.  must;  He  sets  this  against  all  doubts  of  men. 
Divine  will  hath  determined,  and  divine  power  will  do  It. 
Suffer.     Scriptures  iudissolubly  unite  His  sufferings  and  glory. 
Third  day.     This  period  is  not  distinctly  asserted  in  the  O.T. 
It  seems  implied  in  Hosea  vi.  2,  and  typically  in  Jonah  i.  17. 


(tot  01)7109  e6e(,,  omitted.  Tischendorf,  Alford,  Cod.  Sinai. 
ahould  su£vr."  Aljord. 

KOTES. 


"  It  is  written  that  ChHti 


vnxp.  xXiv.] 


ON    ST.    LUKE. 


551 


47.  And  that  repentance  anil  remission  of  sins  should  be  preached  in  his  name  amotig 
all  nations,  beginning  at  Jcriigalem. 

Biepentance.     Men  must  repent  before  they  receive  forgiveness. 

We  have  the  concurrence  of  man's  will  with  God's  grace. 

Repentance  is  man's  act,  remission  of  sins  is  God's  act. 

Eepentance  of  no  avail  without  remission,  remission  not  given  v?ithoat 

repentance. 
Both  must  be  preached  together,  botli  by  God's  mercy  bound  together. 
Sanctification  is  continual  repentance  and  faith.     Matt.  vi.  12. 
Remission  of  sins.     Is  the  Lord's  present  appointment  and  pledge  of 

His  favor. 
This  cgmmand  is  a  proof,  1.  Of  the  historical  truth,  2.  Of  the  heavenly 

origin,  3.  Of  the  blessed  purpose  of  the  Gospel. 
Preached.     Gr.  heralded.    Luke  viii.  1 ;  ix.  2.    Among  the  Jews  and 

Gentiles. 
The  result  of  the  Divine  appointment,  and  fulfilled  prophecy. 
He  gave  command  for  the  universal  publication  of  His  Gospel. 

1.  Substance  of  preaching,  repentance  and  remission  of  sins, 

2.  Extent  of  commission,  to  all  stations. 

3.  Place  of  commencement,  Jerusalem. 

4.  Manner  of  preaching,  according  to  the  Scriptures. 

5.  Ground  of  preaching,  His  Name. 

His  name.     Jesus  opens  the  door  for  repentance  and  remission  of  sins. 

Preaching  derives  all  its  importance  and  authority  from  Him. 

God  shews  as  much  power  and  love,  in  hringinrj  men  to  Jesus,  as  in  the 

sending  of  His  Son. 
All  nations.     "  Kule  Thou  in  the  midst  of  Thine  enemies."     Ptia. 

ex.  2. 
"  He  shall  judge  among  the  nations."     Isa.  ii.  4. 

"  And  many  nations  shall  say,  Come,  and  let  us  go,"  &c.     Micah  iv.  2. 
"  From  the  rising  of  the  sun,  unto  the  going  down  of  the  same,  My  name 

shall  be  great  among  the  Gentiles."     Mai.  i.  11. 
At  Jerusalem.     Luke  ii.  22.     "  The  law  from  Zion,  and  the  word  of 

the  Lord  from  Jerusalem."     Mic.  iv.  2. 
An  ancient  prerogative  gi-anted  to  this  city. 

The  Gospel  has  ever  proved  its  power,  just  when  men  would  crush  it. 
Blessings  to  be  received  through  God's  instrumentalities. 
A  proof  that  the  city  denounced,  was  not  yet  given  up. 
The  city  of  election,  the  everlasting  metropolis. 
It  will  yet  give  its  name  to  the  Ileavenhj  city.     Eev.  iii  12. 
A.  hint  at  the  world  subduing  pui-pose  of  the  Gospel. 


NOTES. 


3IEMORANI)A 


3IEMORANDA, 


552 


SUGGESTIVE  COMJEENTARY 


[chap.  XXIV. 


They  must  not  wait,  until  tbe  last  Jew  is  converted. 
The  Herald's  duty  is,  to  make  the  public  proclamation. 
That  well  discharged,  the  responsihility  rests  on  those  who  hear. 
The  ministry  are  not  commanded  to  convert  the  impenitent. 
Their  names.   Witnesses,    Messengers,    Heralds,  Apostles,    prove   this. 
John  ii.  22  ;  1  Tim.  vi.  V6. ;  Eev.  i.  5. 


fjterai'oiaf ,  change  of  heart,  called  by  some  transmentation  ;  the  coming  to  a  right 
nnderstauding,  the  growing  wise.  /xera/jieAcia  denotes  change  of  feeling,  such  as  Judaa 
had  ;  anxiety,  remorse  arising  from  a  review  of  the  pa't.  W.  (&  W.  ij.eTa.voLa.  belongs 
only  to  the  good  ;  (aera/xe'Aeta,  pain  of  mind,  belongs  to  evil  men.  Wordeicorlh.  Hera 
lierdvoLa  is  immediately  connected  with  a({)ecris  afiapiMv,  full  and  free  remission ;  the 
sauctifled  effect  of  (xerautAcia,  the  AiiTrr,  Kark  &e6v,  2  Cor.  vii.  8,  9,  10 ;  vrhereas  nnsancti- 
fied  ii.eraij.€K€ic,  which  is  r;  tow  Koafio"  A"^"?  induced  Esau  to  say— I  will  slay  my  brother 
Jacob,  and  has  led  thousands  to  self-destruction.  Webster, 

apidfieiov.  The  accusative  absolute,  as  in  Acts  x.  37.  Bengel.  Agrees  with  K);pu7;j.a, 
imiilied  in  Arr/puxS^TOi,  cr  with  the  agent.  In  the  spirit  of  the  precept,  we  should  tirst 
address  those  who  profess  Christianity,  and  then  the  heathen.  But  we  are  not  to  wait 
for  success  in  the  former,  before  we  begin  the  latter.  W.  &  W. 

"  Jerusalem."  The  name  f>f  the  earthly  derived  from  the  heavenly,  Heb.  xii.  22  ;  Gal. 
iv.  26.  L. If.  r.D.  Hence  He  will  begin  His  reign,  Psa.  ii.  6,  and  a  second  time.  His 
word  go  forth  from  restored  Jerusalem.  Stier, 


48.  And  ye  are  witnesses  of  these  things. 
Witnesses.     Men  of  sterling  integrity,  eye  witnesses,  testifying  against 

overpowering  interests. 
Their  witness  further  confirmed  by  their  miracles,  wrought  in  Christ's 

name. 
Witnesses  of  the  offer  of  mercy  having  been  tenderly  made. 
Witnesses  of  that  offer  ha.ving  been  madly  rejected. 
Eye  witnesses,   i.   Of  My  life.     2.  My  discourses.     3.  My  works.     4.  My 

resurrection.     5.  Scenes  of  My  ascension. 
"  Ye  are  My  witnesses  saith  the  Lord."     Isa.  xliii.  10.  Not  false  witnesses. 
•'Ye  shall  also  bear  witness,  because  ye  have  been,"  &c.    John  xv.  27. 
The  apostles  claim  this  privilege,  at  the  election  of  Matthias.     Acts  i.  22. 
Peter's  address  on  Pentecost.      Acts  ii.  32.     Healing  of  the  lame  man. 

Acts  iii.  15. 
Before  the  Council.      Acts  v.  32.      Before  Cornelius.     Acts  x.  39.     St. 

Paul  at  Antioch.     Acts  xiii.  31. 
He  who  contradicts  the  Gospel  Herald,  contradicts  Jesus. 
Tliese  things.     Principally  concerning  His  resurrection. 


NOTES. 


UHAP.  xxrv.J 


ON   ST.  LUKE. 


553 


tou'tcji/.  Death,  resnrrection,  and  commission  to  preach.  Meyer.  Footn  of  the  Lord's 
life  and  ascension.  Oosterzee.  "  Witnesses."  Apostles  cried  with  holy  fervour,  "  We  are 
unmesaes."  Tischemlorf.    Si,  omitted.  Tischendorf,  Alford,  Cod.  Sinai. 


49.  IT  And,  behold,!  se7id  the  promise  of  my  Father  vponyoti :   but  tarry  ye  in  the  city 
of  Jerusalem,  until  ye  be  endued  with  power  from  on  high. 

I  send.     No  delegated  being,  Done  but  the  Son  of  God,  could  thus  speak. 

Those  whom  He  sends,  He  furnishes  with  necessary  gifts. 

Here  the  Comforter  is  a  promise  and  a  power. 

Promise.     Eefers  to  the  baptism  of  the  Holy  Ghost.     John  xiv.  16- 

26  ;  Acts  i.  5. 
The  last,  greatest,  and  most  comprehensive  of  all  promises. 
My  Father.     Our  Saviour  acts  conjointly  with  the  Father. 
Tarry.     Gr.  sit  still.     God  requires  patient  waiting,  as  well  as  swift 

obedience. 
This  command  was  repeated,  as  He  ascended  to  His  thi'onB.     Acts  i.  4. 
The  disciples  must  leam  the  lesson  of  waiting. 
"  They  also  serve,  who  only  stand  and  wait."  Milton. 
Patient  waiting  in  prayer,  secures  the  divine  promise.     Luke  xviii.  1. 
They  must  learn  to  wait,  before  ever  they  can  commence. 
Abraham  waited  twenty-five  years  for  the  fulfilment  of  Gen.  xii.  2-3. 
Moses  had  to  tarry  forty  years,  waiting  for  God's  time. 
The  woman  waited  twelve  years  and  was  healed. 
The  man  at  Bethesda  waited  thirty-eight  years  for  health. 
Our  Lord  tarried  thirty  years  in  Nazareth  before  He  began  His  work. 
The  disciples  waited  ten  days  for  the  promise  of  the  Father. 
Jerusalem.     The  grave  of  the  Old,  and  cradle  of  the  New  Covenant. 
Endued.     Gr.  invested  with.     The  Holy  Spirit  would  envelope  thein  as 

a  garment. 
They  were  not  yet  fully  qualified  for  beginning  at  Jerusalem. 
This  the  true  and  complete  re-rohing  our  fallen,  naked,  souls  require. 
"I  will  clothe  tHis)  priests  with  salvation."     Psa.  cxxxii.  16. 
With  power.     Evident  allusion  to  the  Pentecostal  revival. 
From  on  high.    Height  for  heaven.  Eph.  iv.  8.    Calling  from  heaven. 

Phil,  iii.  14. 


ME3IORANDA. 


eTrayyeAiai/.     The  Promise.    The  prophecy.  Meyer,      In  answer  to  ijrayer,  John  xiv. 
IC.  Oosterzee.    I  appoint.  Haae,  Stier.     Implies  that  the  actual  work  is  done,  and  the 


NOTES. 


MEMORANDA. 


554 


SUGGESTIVE    COMMENTARY 


[chat 


state  brought  in,  by  -which  that  sending  is  accomplished.  Historically  given  after  retnm 
from  Galilee.  Al/ord.  Promise  of  the  Father  to  the  Son.  Grotius.  Of  the  Son  to  poor 
out  the  Spirit.  Stier. 

vfiei?.  Spoken  to  the  apostles  only.  Alford.  "  Tarry,"  opposed  to  Matt.  De  fe'tc. 
Silence  no  contradiction.  Oostcrzee.  'lepovcraXriiJ.,  omitted.  Tisckendorf,  Lachmann, 
Oosterzee,  Cod.  Sinai.  ivSv<rri<rOe.  Similar  expressions  used  by  Homer  and  TacituA. 
vi/(ovs,  heaven,  from  hefen,  Saxon,  to  heave,  to  elevate,  to  arch :  until  you  increase  in 
light  and  strength.  Braunc. 


50.  If  And  he  led  them  out  as  far  aa  to   BetJuiny,  and  he  lifted  up  his  hands,  and 
blessed  them. 

Led  them.     The  iutermediate  circumstances,  are  all  omitte.I. 

That  same  road,  which  forty  days  before,  He  had  trod  in  deep  affliction. 

Bethany.     Luke  xix.  29.     Stands  on  the  eastern  slopes  of  the  Mount 

of  Olives. 
The  place  of  His  ascension,  was  nigh  unto  Bethany. 
The    "Sabbath  day's  journey"    only  reached  to  the  Mount  of  Olives. 

Acts  i.  12. 
Eeleased  from  the  Levitical  law,  apostles  travelled  further. 
The   spot  whei-e   our   Lord  had   often  prayed.      Fortieth   day   of  the 

resurrection. 
The  scene  of  His  frequent  humiliation,  now  of  His  exaltation. 
From  this  place  He  made  His  royal  entry  into  Jerusalem.     Luke  xix.  38. 
He  lodged  here  during  the  last  week  of  His  life. 
Here  He  prophesied  the  end  of,  and  wept  over  Jerusalem, 
On  its  sides.  He  endured  the  sorrow  of  Gethsemane. 
From  its  summit,  He  ascended  to  Heaven. 
His  hands.     Bearing  the  scars,  radiant  with  divine  mercy. 
The  marks  of  atoning  love,  begin  to  be  glorifwd. 
A  pledge  that  powei-  from  on  hi<ih,  would  protect  them. 
The  prophetic  promise,  followed  by  the  priestly  blessing. 
He  stands  near  the  threshold  of  the  heavenly  sanctuary. 
He  does  not  now  lay  His  hands  on  tlwiii.     John  xx.  22. 
Blessed.     At  another  time.  He  breathed  on  them.     John  xx.  22. 
As  Aaron  blessed  the  people,  the  glory  of  God  appeared.     Lev.  ix.  22-2-3. 
There  were  but  eleven  apostles  present,  representing  all  the  elect. 


CO)?.     Cod.  Sinai,  has  irpos.      cfa>,  omitted.  Cod.  Sinai,     Bethany  u  district.  Lifint- 
foot,  Oosterzee,  Schubert,  Fitsley.     Led  forth  fi-om  John's  house.  Drascke.      llctween 


NOTES, 


XSIV.] 


ON   ST.   LUKE. 


555 


3IEMORAXD. 


Bethany  and  Mount,  of  Oliyeti.  Tiichendorf,  Stier.  In  sight  of  the  tsmple.  Gerlaeh. 
Present  site  of  tradition  where  Helena,  a.d.  !>23,  crcoied  a  churcli.  WIUmhs,  Jona, 
ElUcott.  Where  He  began  His  entrance  into  the  city,  Luke  xix.  36.  Lightfoot.  A 
Sabl)ath  day's  journey  from  Betlijihage.  WicneliT,  Bethany,  Mount  of  Olives,  used 
interchangeably  by  Luke.  liobiitson.  In  sight  of  Bethany.  Stier.  Hill  overhanging 
Bethany.  Stanley,  Barclay.  He  stands  victorious.  Prince  of  Peace.  Draune.  Whore 
most  deeply  depressed,  then  exalted.  Over  the  brow  of  Mount  of  Olives.  All'iird.  The 
time  of  day,  morning.  Drascke ;  before  day.  Bess ;  mid-day.  Stier ;  sundown.  Tis- 
ehendorf. 


51.  And  it  came  to  pats,  while  he  blessed  them,  he  was  parted  from  them,  and  carried 
up  into  heaven. 

Blessed.     Parents  leaving  the  world,  ought  to  bless  their  children. 

"Why  should  we  fear  the  curse,  when  He  has  left  us  a  blessing  ? 

He  came  to  earth  with  a  blessing.  He  passes  away  with  a  blessing. 

It  was  His  last  act,  and  a  continued  act. 

It  will  not  cease,  until  the  last  believer  ia  in  heaven. 

The  incarnate,  crucified,  risen  One,  on  wing  for  heaven. 

He  goes  away  in  benedictions,  enthroned,  glorified. 

Parted.     He  probably  retired  from  them  a  few  steps. 

What  a  different  departure  from  that  on  the  cross  I 

This  separation,  the  true  source  of  reumon. 

If  angels  sang  at  His  birth,  on  earth,  now  they  shout  with  heaven  in  view. 

"  Lift  up  your  heads,  O  yo  gates,  that  the  King  of  Glory  may  come  in." 

Psa.  xxiv.  7. 
Let  the  righteous  rejoice,  their  last  conflict  v;ill  be  a  triumph. 
Carried.     Gr.  tahen  away,  from  those  He  loved,  not  to  leave  them. 
He  was  impatient  for  His  cross,  not  for  His  throne. 
Not  carried  away  by  angels,  as  wore  Enoch,  Elijah,  or  Lazarus. 
Many  a  word  spoken  by  Him,  no^  first  understood. 
The  harmony  between  apparent  inconsistencies  in  His  life,  established  b;^^ 

this  miracle. 
His  ascension,  the  festival  o^  His  coronation. 
His  hardest  conflict,  ends  in  His  highest  honors. 
The  source  of  richest  blessings,  and  highest  hopes  to  the  Chui-ch. 
Up  to  heaven.     The  end  and  beginning  of  His  life  vnrucnlous. 
"  He  sat  down  on  the  right  hand  of  God."     Mark  xvi.  19. 
His  resuiTection  needed  no  witness,  except  His  appearing. 


NOTES. 


3IEMORAN  DA. 


556 


SUGGESTIVE   COMMENTARY 


[chap.  XSIVo 


His  ascension  could  not  thus  be  authenticated. 

His  ascension  was  the  conclusion  of  His  resurrection. 

His  resurrection  a  glorification  still  incomplete. 

His  ascension  not  the  goal,  but  a  halt,  in  His  kingly  course. 

The  apostles'  connection  with  Him  contimied,  after  His  entrance  withju 

the  veil. 
His  ascension  the  perfection  of  His  prophetic,  priestly,  and  kingly  offices. 

1.  It  manifests  the  full  splendor  of  the  kingdom  of  God. 

2.  It  assumed  its  highest  blessings. 

3.  It  announces  its  infinite  perfections. 

He  has  left,  1.  Ovt;r  our  heads,  the  open  heaven.     2.  Before  ouv  eyes,  a 
happy  home.      3.  Under  our  feet,  a  path  sanctified  by  His  footsteps. 
What  is  the  earth  to  thee  looking  steadfastly  towards  heaven  ?     Acts  1. 10. 

1.  The  plain  of  His  sufferings,  the  place  of  His  departure. 

2.  The  beginning  concealed,  His  departure  concealed. 

3.  He  departed  from  us,  yet  remains  with  us. 

4.  Hidden  fiom  His  people,  only  to  be  clearly  manifested. 

1.  Here  it  is  dark,  there  it  is  light,  "  no  night  there."     Eev.  xrA.  25. 

2.  Here  we  are  strangers,  there  is  our  home.     John  xiv.  2. 

3.  Here  are  conflicts,  there  palms  of  victory.     Eev.  vii.  9. 

4.  Here  is  sorrow,  there  is  delight.     Job.  iii.  17. 

While  gazing,  forgetting  every  thing,  but  Him  and  heaven, 

Two  angels  from  many  thousands  present,  became  vidble.     Acts  i.  10. 

They  said  to  the  disciples,  "  He  shall  come  again  in  like  manner."    Acta 

i.  11. 
Earth  gave  Him  a  mangek,  it  will  yet  give  Him  a  throne  ! 


Steo-Ti).  Went  a  little  distance  from  them.  Meyer.  Several  ascensiona ;  first,  Lnke 
xxiv.  51 ;  last,  Acts  i.  9.  Jones,  Kinkcl.  Two  incidents  recorded  as  but  one.  Meyer, 
Alford.  During  the  40  days,  usually  a  dweller  in  heaven.  Kinkel.  As  to  the  hour,  some 
place  it  in  the  morning,  others  at  noon.  As  to  the  witnesses,  others  besides  the  Eleven 
probably  present.  Andrews.  His  ascension  only  a  consequence  of  His  resurrection. 
Tholuck.  His  ascension  visible,  because  invisible  after  the  clouds  received  Him.  Wesley, 
Apostles  did  not  expect  nisiftZe  ascension.  Draseke,  Herder;  affirmed.  Stier.  Two  tra- 
ditions of  the  ascension  arose;  one,  of  the  ascensijn  the  first  day  of  His  resurrection ; 
the  other,  after  forty  days.  itf«i/er.  Simply  absurd  for  Strauss  and  Paulus  to  say  that 
the  la-ws  of  gravity  contradict  the  Evangelists.  Oosterzee,  The  other  extreme  of 
pretended  spirituality  reduces  us  to  Pantheism.  "  Two  men"  (Acts  i.  10),  first  fruits  of 
the  resurrection — a  Moses  and  Elias.  Stier. 

Kai  aveitiepeTo  eis  Tw  ovpavov,  omitted  by  Tischendorf,  To  omit  these  words  is  rash 
in  the  extreme.  Alford. 


KOTJES. 


XXIV.J 


ON    ST.    LtlKE. 


557 


52.  And  they  worshipped  liim,  and  returned  to  Jerusalem  xoUh  great  joy  '. 


Worshipped.     By  prostraiion,  a  thing  not  done  before  His  crucifixiou 

by  the  disciples. 
The  first  clear  announcing  of  religious  worship  to  Christ. 
He  was  not  honored  now,  es.clusivoly  as  Messiah.     Matt.  ii.  2  ;  xx.  20. 
They  worshipped  Him  in  His  Divine  nature. 
Community  of  spirit,  causes  community  of  worshijj. 
During  the  forty  days,  they  were  studying  His  divinity. 
Worship  divine  is  His  due,  or  He  would  not  accept  it. 
God's  saints  unite  in  working,  praying,  suffering  and  praising. 
We  break  the  first  command  daily,  if  Jesus'  Godhead  is  not  a  reality. 
Returned.     No  longer  alone  or  forsaken,  Christ  with  them  still. 
To  Jerusalem.     Eemained  ivith  one  accord,  their  visible  Head  being 

gone. 
They  remained  ten  days  publicly  together,  unmolested. 
Had  they  stolen  the  body,  this  would  have  been  impossible. 
The  Jewish  council  did  not  beUeve  their  own  accusation. 
Fanatics  would  not  have  thus  oalmly  waited  for  a  promise. 
They  continued  in  prai/er,  for  the  fulfilment  of  the  Lord's  word. 
Great  joy.     He  had  ascended  as  a  conquering  King. 
There  was  also  joy  within  the  gates  of  pearl.     Psa.  Ixviii.  17-18. 
The  attendant  throng  of  angels,  cry  to  those  within  the  golden  city, 
"  Lift  up  your  heads,  0  ye  gates,  and  the  King  of  Glory  shall  come  in." 

Psa.  xxiv.  7. 
Sadness  at  their  loss  is  now  absorbed  in  joy,  serving  such  a  Master. 
Thej'  rejoiced  at  victories.  He  had  won  over  death,  and  the  grave. 
Now  they  rejoice  in  His  promises,  so  full  of  glory. 
They  rejoice,  desinte  the  separation,  even  at  His  pai-ting. 
It  proves  the  great  progress  they  had  made  in  forty  days. 

1.  Faith  sees  Christ's  highest  glory  in  this  departure. 

2.  Love  thinks  of  His  gain,  not  of  her  loss.  ' 

3.  Hope  steadfastly  looks  for  the  fulfilment  of  the  promises. 


ME3101iANDA. 


wpoo-KuiTjorai'Tes,  omitttecl  by  Tischendorf;  no  snfficient  ground.  Al/ord.  Luke  iv.7. 
Worshippers  standing,  Acts.  i.  11.  Bengel.  Only  used  twice  by  Luke.  Fell  down  before 
Him.  De  Wette  ;  and  yet  out  of  sight.  Stier.  The  Lord  Himself  ioreUAA  His  ascension, 
John  vi.  62 ;  xx.  17 : — it  was  immediately  after  His  disappearance  from  the  earth, 
expressly  announced  by  the  Apostles,  Ada  ii.  33, 'H;  v.  31 : — continued  to  be  an  article 
of  their  preaching  and  teaching,  1  Pot.  Ui.  22 ;  Eph.  ii.  6 ;  iv.  10  j  1  Tim.  iii.  16.  Al/ord. 


NOTES, 


MEMORA±^I)A. 


558 


SUGGESTIVE    OOMMENTABY. 


[chap.  XXIV. 


53.  And  vjere  ccntinuaUy  in  the  temple, praising  and  blessing  Ood.    Amen. 

Continually.     Spent  the  day,  but  returned  home  at  night. 

"  Anna  served  God  with  fastings  and  prayers  night  and  day."  Luke  ii.  37. 

Temple.     Luke  i.  9.     There  the  disciples  obeyed  His  last  command. 

The  Jews  on  great  occasions  travelled  far  to  render  thanks  in  the  temple- 

The  temple  service  had  become  clothed  in  Gospel  robes. 

The  song  of  Moses,  had  become  the  song  of  the  Lamb. 

They  doubtless  met  in  Solomon's  porch,  where  their  Master  taught. 

Now  they  see  His  face  in  the  city,  where  the  Lamb  is  the  temple.  Eev, 
xxi.  22-23. 

John  is  thought  to  represent  the  Four  Evangelists.     Rev.  iv.  7. 

Praising.     The  fruit  of  joy,  the  work  of  the  upi^er  temple. 

Jesus  and  His  blessing  are  ours,  let  us  praise  Him  also. 

Amen.  So  let  it  be.  Itis  faithfiUandtrue.  This  word  iB  used  by  a  soldier 
in  Turkistan  ;  when  he  surrenders  himself  as  a  prisoner  to  him  who 
makes  him  captive,  he  exclaims  "  Amman,"  which  means  *♦  Give  me 
safety."  Let  the  children  of  God,  the  disciples  of  Christ,  conclude 
their  prayers  with  a  desire  that  God  will  give  safety  through  Christ, 
who  is  Yea  and  Amen. 


hianavTO';.  Continually,  at  the  stated  hours  of  prayer.  ^Z/orti.  oXvovvTi^.  Doubtful. 
Oriesbach  ;  omitted.  Cod.  Sinai. ;  retained.  Alford,  Wordsworth.  evKoyovvrei,  cancelled. 
TischendorJ ;  i-ctained.  Alford.  The  number  and  importance  of  the  authorities  funiish 
no  ground  for  omitting  these  words.  Oosterzee.  a.ix.rjv,  cancelled.  TischendorJ,  TregelUt, 
Alford,  Cod.  i^inai ;  bracketed.  Loflteann;  xetainei.  Brown,  Wordsworth, 


THE    END. 


NOTBS. 


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OUTDOOR  LIFE  IN  EUROPE. 

Sketches  of  Men  and  Manners,  People  and  Places,  during 
two  Summers  Abroad. 


AUTHOR  OF 


By  REV.   EDWARD  PAYSON   THWING, 

'  VOCAIi  CULTURE  AKD  GESTURE,"  "  HANDBOOK  OF  ILLUSTRATIONS, " 
HYMNS,"  ETC.,  ETC. 


STANDARD 


Standard    Series    No.    26.      Price    20    cents. 

This  new  volume  is  full  of  novel  interest,  describing  in  a  series  of  brilliant  word- 
pictures  outdoor  life  abroad,  from  the  Hebrides  to  Venice,  including  sketches  of  people 
and  places,  and  street  scenes  in  Ireland,  Wales,  Scotland,  England,  France,  Holland, 
Belgium,  Germany,  Switzerland  and  Italy.  Competent  critics  who  have  examined  the 
work  pronounce  it  most  piquant  and  vivid  in  style,  and  truthful  in  delineation. 

Ta,1ol©    of   Oo^o-toixts. 

— A  Dutch  Venice — Streets  of  Amsterdam — Inter- 
national Courtesies— Fugitive  Glances — Utrecht  and 
Arnheim — Cologne  Cathedral — The  Stoned  Rhine 
— Outdoor  rollers — Bingen-on-ihe-Rhine— Heidel- 
erg — Carlsruhe. 

CHAPTER  VI. 

Switzerland.— The  City  of  Basle — Sunday  Sights — 
Third-class  Swiss  Carriages — Lake  Leman  and  Ge- 
neva— Views  Afuot— Swi>s  Festivals — Over  the  Lake 
— Lausanne — Vevay  and  Clarens — A  Famous  Prison 
— Swiss  Costumes— The  Bernese  Oberland — Alpine 
Glories— Irterlaken — Ancient  Lake  Dwellers — De- 
struction of  Goldau— Over  the  Bninig  Pass — Lucerne 
and  Pilatus— Sunday  t>cenes — Lake  of  the  Four 
Cantons — Ascent  of  the  Kighi — Geneva  to  Cham- 
bery — Th';  Rhone  Valley — A  French  rown.-iTaking 
Things  Easy — Mont  Cenis. 

CHAPTER  VII. 
Italy. — Arrival  at  Turin — Geneva  and  Pisa— Sunday 
at  Pisa — Rome  and  the  Romans — The  Coliseum  and 
Forum  —  Flavian  Amphitheater  —  Underground 
Sights — An'ient  Memorials — Pincian  Hill — Street 
Life — The  Corso  -St.  Pecer's — Idol  Worship — En- 
virons of  Rome — Naples  and  Pompeii — Classic  Sur- 
roundings— Memories  of  Paul — Neapolitan  Life — 
Social  IJegradalioti — Museum  of  Naples — The  City 
of  the  Dead  — Florence— A  Burial  at  Night — The 
Bible  in  Italy — Venice — A  Gondola  Excursion — The 
Rialto  and  the  Palacs — Outdoor  Rambles — St. 
Mark's  Cathedral — Stories  of  the  Ten  Tyrants — 
The  Palace  of  the  Doges — The  Marriage  of  the 
Adriatic — The  Cathedral  and  the  Bell  Tower — 
Homeward  Journey. 


CHAPTER  I. 

Ireland  and  the  Irish. — Arrival  at  Queenstown — 
The  City  of  Cork — Blarney  Castle — KiUarney  Lakes 
— Ross  Castle  —  Limerick — Roadside  Sketches — 
Dublin — Howth  Castle — The  Home  ot  Goldsmith — 
CarlingfordBay— Ross  trevir—Ne  wry— Londonderry 
— The  Giant's  Causeway — Belfast. 

CHAPTER    II. 
Scotland. —  Edinboro' — The    Scottish    Highlands — 
Stirling — Glasgow   and   the   Burns   District— Staffa 
and  lona — Fingal's  Cave— St.  Coluraba. 

CHAPTER  III. 
England  akd  Wales. — Liverpool — Lake  Winder- 
mere— Up  and  Down  Yorkshire — Harrowgate — 
Knaresboro — The  City  of  York — Driffield  and 
Thwing — Hull — The  Universities — Chester  and 
North  Wales  — Welsh  Scenery — The  Isle  of  Man — 
Southern  England — London  Bridge — Along  the 
Thames — Tower  oi  London — Tussaud's  Wa.x  Fig- 
ures— High  Life  and  Low — Old  Jacob  Stock — Lon- 
don Parks — Windsor  and  Eton — Bristol  and  Rev. 
George  Muller— The  Lie  of  Wight. 

CHAPTER  IV. 

France  and  Belghjm. — Walks  about  Paris— French 
Character — Indoor  and  Outdoor — Changes  in  Paris 
— The  Madelaine — Versailles — On  to  Brussels — Ant- 
werp—The Home  of  Rubens. 

CHAPTER    V. 
Holland  and  Germany. — Rotterdam — House  of  The 
Thousand  Terrors^Dutch  Customs — Town  of  Dort 


Opinions    of  tlie   Press. 


In  a  high  aegree  life-like  and  attractive. — National  Presbyterian,  Louisville,  Ky. 

Interesting  as  a  novel;  highly  graphic. — Christian  Intelligencer,  New  York. 

Spicy,  readaole,  full  of  good  things;  by  one  who  saw  much,  and  could  remember  it  and  tell  it. — Daily 
Standard,  Bridgeport,  Conn. 

His  ability  to  see  something  new  in  scenes  often  described,  a  humorous  allusion,  and  a  ready  fund  of  historic 
incident,  combine  to  give  a  somewhat  unique  quality  to  these  records. — Southern  Christian  Advocate. 

It  has  even  more  of  the  freshness  of  story-telling  than  Mrs.  Stowe's  "Sunny  Memories,"  and  more  extended 
knowledge  of  the  people  and  scenes.  It  cannot  fail  to  be  one  of  the  most  popular  books  of  European  travel. — 
Christian  Cynosure,  Chicago. 

While  on  a  level  with  the  popular  taste,  and  full  of  the  author's  characteristic  vivacity,  it  is  done  in  the  style 
oi  practical  liter  ary  "workmanship,  for  which  he  is  distinguished. — Christian  Intelligencer,  N.  Y. 

Rev.  Dr.  CuYLERsays:  "1  have  read  it  with  genuine  satisfaction.  It  ic  racy,  accurate,  and  in  a  capital 
vein. " 

Says  James  T.  Fields,  Esq.,  of  Boston:  '•  Many  old  travelers  and  many  new  ones,  I  am  sure,  will  be  glad  to 
get  it,  for  it  contains  just  what  will  hold  the  attention  of  all  who  look  back,  and  all  wholook  forward,  to  European, 
wanderings." 

For  sale  by  all  Booksellers.     Sent  post-paid,  on  receipt  of  the  price,  by  the  publishers, 

I.  K.  FUNK  &  CO.,  lo  and  12  Dey  St.,  N.  Y. 


TABLES  OF  CONTEWTS 

Of  some  of  the  LATER  ISSUES  of  the  STANDARD  SERIES^ 


For  Prices  and  FTJRTHEE  DESCRIPTION,  see  anotlier  Page. 


THE  SALON  Of  MADAME  NECKER.— Nos.  28  and  38. 

Madame  Necker  was  one  of  the  most  famous  women  of  her  age — perhaps  of  any  age.  She  was  the  mother 
of  the  celebrated  Madame  de  Stael.  Her  husband  was  for  years  the  Controller-General  of  France,  taking  a 
promment  part  in  the  lumuituous  events  which  ushered  in  the  Reign  of  Terror.  M  idaine  Necker  s  hou^e  was 
the  resort  Oi'tlie  most  distinguished  writers  of  the  time.  This  volume  is  rich  with  conversations  and  correspond- 
ence of  these  great  men.  which  has  never  before  been  published.  As  is  well  known,  Gibbon,  the  historian,  was 
engaged  to  be  married  to  Suzanne  Curchod  (the  maiden  name  of  Madame  Necker),  and  this  engagement  was 
broken.  Correspond^^nce  is  here  published  which,  it  is  thought,  will  reverse  the  verdict  of  history  on  this  point. 
The  bjok  has  the  interest  of  a  thrilling  novel,  yet  every  word  is  history. — Publisher's  Note. 


CONTENTS  OF  VOLUME  I. 


PART    I. 

INTRODUCTION. 
Madame  Necker's  Youth  : 
Chapter    I  — Her    Education— Personal    Beauty — 
"My    Portrait'' — Her    Many    Admirers  —  Vol- 
taire s    Descrip;ion  ol    Lausanne — President  of  a 
Literary  Society. 
Chapter   II  — Her    Acquaintance   with    and    Be- 
trothal to  Gibbon,  the   Historian— Letters  ot  Gib- 
bon (not  heretofore  published) — Gibbon's  Unfaith- 
fulness— Rou>^eau  s  Estim.ite  of  Gibbon. 
Chapter  III.— The  Death  of   Her   Parents— Her 
Poverty-  Teaching   for  a  Livelihood — Friends- 
Visit   to   Paris— Acquaintance  with  M.  Necker — 
Marriage,  and  Settlement  in  Paris. 

PART  IL 

Mkn  of  Letters  and  Philo.=;ophers  : 
Chapter  I. — "  The   Happiest   of  Women"  —  Her 
Caricature  of  M.  Necker— Her  House  becomes  the 


Centre  of  a  Literary  Circle — Men  of  Letters  Com- 
pelled to  Seek  the  Protection  Afforded  by  Men  oi 
Wealth— Ending  Frequently  in  the  Bastile — Mme. 
Necker's  Friday  Receptions  made  Famous  by 
Voltaire's  Lines. 

Chapter  II  — Her  Tuesday  Receptions  more  Social 
— Her  Two  Reception  Days  :  "  One  for  Wits,  and 
the  other  for  Fooh  "—Description  of  these  Recep- 
tions— Arnaud,  Marmontel.  Didejpt,  d'Alembert, 
etc. — Conversations — Analyses  of  Character. 

Chapter  III. — Grimm — The  Correspondence  of 
Grimm  and  Diderot  with  Mme  Necker — Diderot's 
Singular  4cknowledgment  of  the  Uncleanness  of 
His  Writings,  and  Mme.  Necker's  Benign  Influ- 
ence—" I  have  Atheist  Friends.  Why  not  ?  They 
are  so  Unhappy" — Diderot's  Description  of  Cath- 
erine II, 

Chapter  IV.— D'Alembert— The  Influence  of  Mme 
Necker  in  the  Elections  at  the  French  Academy. 


CONTENTS  OP  VOLUME  II. 


PART  IV. 

Her  Friends— Moultou — Buffon — Thomas. 

Chapter  1. — The  Remarkable  Friendship  between 
Moultou  and  5Ime.  »ecker — Absence  "a  tool  that 
engraves  more  deeply  upon  her  hesrt  the  features 
of  her  friends" — The  Death  of  Moultou. 

Chapter  II.  — BufFon— How  the  Friendship  of  Mme. 
Necker  CheereM  His  Old  Age— His  Rrmarkaole 
Letters  to  Her — At  His  Death  Bed — His  Legacy 
to  Her. 

Chapter  III. — Thomas — An  Unlucky  but  Hone^-t 
Literary  Man — His  Letters  Better  than  His 
Books,  Revealing  His  True  Nature — A  Simggling 
Faith  in  Immortality — Mme.  Necker's  Grief  at 
His  Death. 


PART  III. 

Madame  Geoffrin— The    Marchioness  Du  Def- 
FAND — The  Countess  D'Houdetot. 

Chapter    I — Womin— Madame    GeoflTrin  —  Inci- 
dents in  the  Childhood  ot  Mme.  de  Stael— A  Lost 

Heart. 
Chapter  IL— Acquaintance  with  Voltaire— Mme. 

Du  DefTand — Uncomplimentary  Criticisms— Mme. 

dela  Fert^-Imbault— Mme.de  Marchais-A  Petty 

Quarrel. 
■  Chapter  III. —  V  True  Friend,  the  Countess  d'Hou- 

(Jeiot — Her   Connection    wiih    Rousseau  —  'The 

only  unhappy  being  is  the  one  who  can   neither 

love,  nor  act,  nor  die." 

THE  HERMITS.— By  Charles  Kingsley.—No.  39. 

Contents  :  St.  Anthony  :  The  Life  of  St  Paul,  the  First  Hermit;  Hilarion  ;  Arsenius  :  The  Hermits  nf 
.Asia  •  Basil  ■  Simeon  :  Stylites;  The  Hermits  of  Europe  ;  St.  Severinus,  the  Apostle  ot  Noricum  ;  The  Celtic  Her- 
mits ;' St.  Malo  ;  St.  Columba  ;  St.  Guthlac  ;  St.  Godive  of  Fiuchale  ;  Anchorites,  strictly  so  called. 

JOHV  PLOUGHMAN'S  PICTURES.— By  Chas.H.Spiirgeon.— lUus- 
trated  witti  quaint  and  humorous  engravings.— No.  40. 

"Spurgeon  shows  the  range  and  greatnefs  of  his  genius  in  these  plain  talks  on  the  proverbs  of  evetTrday 
life." — Simthern  Churchman,  Richmond.  Va. 

'■  Ms.  Spurgeon's  book  reads  very  muci  like  proverbs,  ^nly  it  has  a  great  deal  more  fun  in  It  ;  yet,  withal, 
an  up  and-down,  dead- in-earnest,  Saxon  common-sense,  which  makes  it  very  readable. "--Faife  Courant,  New 

Haven.  Conn.  ,    ,         ,    •  •       „     ^  ■   ,    t      .     -jt     r- 

•'  It  is  lull  of  good  sense  and  sarcasm,  purposely  made  homely  in  expression.  — Commercial,  Lotnsville,  Ay. 

Contents:  If  the  cap  fits,  wear  it;  Burn  acand'e  at  both  ends,  and  it  will  soon  be  gone;  Hunchback  sees 
not  his  own  hump,  but  he  ^ees  his  neighbor's  ;  It  is  hard  for  an  empty  sack  to  stand  upright;  He  who  would 
please  all.  will  lose  his  donkey;  All  are  not  hunters  th.it  blow  t.ie  horn;  A  hand-saw  is  a  good  thing,  but  not 
toshavewiih;  Don't  cut  oflf  your  nose  to  spite  your  fice  ;  H<;  ha^  a  hole  under  his  nose,  and  his  money  runs 
into  it-  Everv  man  should  sweep  before  his  own  door:  Scant  feeding  of  man  or  horse  is  small  profit  and 
sure  loss;  Never  stop  the  plough  to  catch  a  mouse:  A  looking-ghss  is  of  no  use  to  a  blind  man  ;  He  has  got  the 
.fiddle  but  not  the  stick  ;    "Great  cry  and  little  wool,"  as  the  man  said  who  clipped  the  sow;  You  may  bend   the 


fnplinR.butnot  the  tree;  A  man  may  love  his  hou=e,  though  he  rfdc  not  on  the  rftfc-o  ;  Great  drinkers  think  tbem- 
se  \ esgre.it  men;  1  wo  dogs  fight  for  a  bone,  and  a  ih  rd  runs  away  with  it ;  He  lives  under  tlie  sign  of  the  c-iil 
toot:  He  would  put  his  linger  in  the  pie,  so  he  burnt  his  nail  off;  You  can  t  catch  ti  e  wind  in  a  net-  P  ( 

thedog:  Like  cat  like  kii;  A  horse  whi':h  c-.rrles  a  haWer  is  soon  ca^-ht;  ^n  r,M  fox  ir  chy  cf  a  tr-.ij  •  A  bh  k 
hen  lajs  a  white  ejrg;  He  looks  one  way  and  pulls  the  oiher;  Slick  to  it  and  f^o  il ;  Don't  put  the  "-art  before  the 
horse:  A  leakins  tap  is  a  ereat  wa-ster;  Fools  ^et  stoo's  for  wise  men  to  stumble  <'ver:  A  man  in  a  na^sion  rides 
a  horse  that  runs  away  with  him;  VVh-  re  the  plough  dnesnot  go.  the  weeds  wiM  grow  ;  All  is  lost  tKat  is  noured 
into  a  cracked  dish:  Grasp  all  and  lose  all;   Scatter  and  increase;  Every  bird  likej  iis  own  nest. 

PULPIT  TABLE-TALK.— By  Dean  Ramsay.— No.  41. 

Contents:  ImmenFC  number  of  sermons,  Styles  of  preaching,  Sc.it;i---h  preachers,  Modes  of  prcparfng  ser- 
mons, Preachers  of  different  eras,  Sleeping  in  church,  Quaint  lexts.  St.  Chryostom.  Anecdotes  of  St.  C'hrvsosiom 
Mediaeval  preachers,  Peter  of  Blois,  Metrical  homilies.  Reformation  period,  Puritan  a^^e  Hooker  Barrrw 
Taylor,  French  preachers.  Nonconformist  preachers,  Amei4can  preachers.  °   '  '  ' 

THE  BIBLE  AND  THE  NEWSPAPER.— By  Charles  H.  Snuij?con.— 
No.  4:2, 

Contents:  A  Voice  fi-om  the  Sea,  Calling  out  the  ResTves,  I-adies' Dress,  The  Deceiver  and  the  Victim 
Floods  in  the  Streets,  The  Race  and  its  Speciators,  Double-Minded,  A  Fox  in  the  Pulpit,  The  Evil  Wrought  bv 
One  Man,  Sympathy  Created  by  Kindred  Experience,  1  h'  Mr  rning  Drunmer  and  ihe  Preacher  Have  to  Have 
More,  Conscientious  Separation,  On  lixposing  Others  to  Peril,  Want  of  Light.  Tale-Beai  ing.  Tempting-  Temp- 
tation. Review  at  Aldershot,  •' Quis  Separabit,"  Life  versus  Machirery,  Home-Sickre-s.  Religions  SlufE3rds 
The  Withering  of  Unbelief,  Sympathy,  Benefit  of  'I  rial,  Watching.  Moore's  Remon'tn.nce,  H.^C'^wants 
Monev,  Sinking  of  the  Iron-clad,  Tests  for  Diamonds,  A  Path  Strewn  with  lilessings.  The  Fick'ene'ss  of  Man- 
kind, Pearls,  Safe— not  Saved,  Diplomacy  and  Duplicity,  Labor  in  Vain,  Chaotic  Theology,  Want  of  Stamina' 
Blasting  i  rthibited.  Deserters,  Blame  the  Scale-maker,  Spurious  Imitations,  The  Watch-Tov.'er,  Battered  Scrinl 
ture.Th  3  True  Wrestler,  The  Best  Preparation  for  the  Second  Advent.  ' 

AMERICA  REVISITED.— By  George  Augustus  SaLa.— No.  45. 

Contents  :  Thanksgiving-Day  in  New  York,  Transformation  of  New  York,  All  the  Fun  of  the  Fair.  A 
Morning  with  Justice,  On  the  Cars,  Fashion  and  Food  in  New  York,  'J  he  IMoniimental  City,  Baltimore  Come 
to  Lite  Again.  The  Great  Grant  "Boom,"  A  Philadelphian  Babel,  At  the  Cimtinentnl,  Christmas- Tide  and  the 
New  Year,  On  to  Richmond,  To  Richmond,  In  Richmond,  Genial  Richmond,  In  the  Tonbs  and  Out  ot  '1  h»m 
Prosperous  Augusta,  The  City  of  Many  Cows,  A  Pantomime  in  the  Sciith,  Arrogant  Atlanta  'ihe  Cre'scent 
City  On  Canal  Street,  In  Jackson  Square,  A  Southern  Parliament,  Sunday  in  New  Orleans,  The  Carnival  Boom- 
ing, The  C.irnival  Boom,  Going  West,  The  Wonderful  Prairie  City,  To  the  Home  otthe  Se'ttmc  Sun,  At  Omaha 
The  Road  to  Eldorado,  The  Road  to  Eldorado,  At  Last,  Aspects  of  Frisco,  Ctiuia  Town,  The^Drania  in  China 
Town,  Scenes  in  China  Town. 


BY  REV.  PROF.  E.  P.  TH"«riKG. 

This  book  is  iss  -ed  in  the  STANDARD  SERIES,  No.  26.  Price  20  cents.  It  is  here  published  for  the  first 
time,  and  contains  i.umerous  illustrations. 

ITS  HEARTY  RECEPTION. 

In  a  high  degree  life-like  and  attractive, — National  Presbyterian,  Louisville,  Ky. 

Interesting  as  a  novel;  highly  graphic. — Christian  Intelligencer,  New  York. 

Spicy,  readable,  full  of  good  things;  by  one  who  saw   much,   and   could  remember  it  and  tell  it. Daily 

■S^awa'ar^/,  Bridgeport,  Conn. 

His  ability  to  Sf-e  something  new  in  scenes  often  described,  a  humorous  a'lusion,  ard  a  ready  fnnd  of  historic 
incic  ent,  combine  to  give  a  somewhat  unique  quality  to  these  records.—  Sjuthern  C/irisiian  Aavocnii;. 

It  has  even  more  of  the  freshness  of  story-telling  than  Mrs.  Stowe's  "  Sunnv  Memories,"  and  more  extended 

knowledge  ot   the  people  and  scenes.     It  cannot  fail  to  be  one  of  the  most  popuar  books  of  European  travel. 

Christian  Cynosure,  Chicago. 

While  on  a  lev?l  with  the  popular  taste,  and  full  of  the  author's  characteristic  vivacity  it  is  doic  in  the  style 
oi  practical  literary  vjorkmanship  for  luhich  he  is  distinguished. — Christian  Inteltisencer.  N.  Y. 

Rev.  Dr.  Ct'YLER  says ;  "  I  have  read  it  with  genuine  satisfaction.     It   ii  racy,  accurate,  and   in  a  capital 


vein. 


SavsJ.'ATES  T.  Fields,  Esq,,  of  Boston:  "  Many  old  travelers  and  many  new  ones,  I  am  sure,  will  be  glad  to 
get  it,  fir  it  contains  just  what  will  hold  the  attention  of  all  who  look  back,  and  all  who  look  forward,  to  European 
v/anderings." 

"  It  is  learned  without  pedantry,  minute  without  gossip,  covering  a  wide  field  in  an  entertaining  way."  So 
says  an  eminent  Cambridge  critic. 

THE  JVATIONAL.  FKEACHER— Bound  in  1§  Voliimo!^. 

•  To  be  Paid  for  in  Four  Annual  Installments — A  Most  Liberal  Offer. 

"The  Amer'ican  National  Preacher"  was  a  scrmonic  monthly  publication,  which  was  started  in  the  year 
i8a6,  and  continued  for  forty  years  to  publish  monthly  sermons  from  the  most  eminent  livirg  clergymen  in  this 
couDtry.  The  complete  .set  contains  948  sermons  by  over  500  ministers.  The  volumes  arc  all  1  oind  uniform 
(cloth).      New  add  in  peifcct  conr'ition.     The  work  is  one  of  print  and  but  a  very  few  copies  are  in  the  market. 

Price,  net,  %^o.  Clergymeii  not  able  to  pay  the  whole  amount  at  once  can  arrange  to  pay  in  four  annual  install- 
ments, $10  down,  and  «io  at  the  end  of  the  first  year,  and  $10  at  the  end  of  the  second  yenr,  .'ind  fio  a'  the  end 
of  the  third  year.  The  books  will  be  sent  on  receipt  of  the  fint  insial)"ient  and  notes  covering  the  liiree  remaining 
feistallments. 

Address,  I.  K.  KVKJti  &.  CO. 


TWO    THOUSAND    OMISSIONS    AND    IMPERFECTIONS 

In  tbe  Vnautliori^ed  Kdition  of 


To  tlie  Manager  of  the  '^BOOK  EXCHANGE,"  New  York. 

Seb — We  are  glad  you  have  at  last  had  the  manliness  to  send  us  a  copy  of  your 
challenge,  offering  $100  to  Mr.  Young  or  any  person  who  discovers  "even  twenty  im- 
portant discrepancies  between  his  Revised  Edition  and  our  own,"  i.  e.  $5  each. 

We  have  already,  however,  afforded  you  the  means  of  discovering  ekjhtt-eight 
passages  omitted  in  your  edition ;  but  you  have  not  sent  on  the  money,  or  even  thanks, 
and  therefore  we  decline  revealing  a  second  omission  of  204 ! — a  third  of  49  ! — and  a 
fourth  of  46  ! 

But  this  we  will  do.  "We  will  show  io  any  three  Clergymen  in  New  York  the  Author's 
private  copy,  in  which  will  be  found  every  addition,  correction,  or  alteration  made  (on 
the  firf!t  edition)  in  our  second,  third  or  fourth  editions,  amounting  to  nearly  two 
THOUSAND  {and  none  of  which,  of  course,  are  in  yours),  on  condition  that  you  pay  to  the 
AtJTHOB  the  $10,000,  which  you  say  he  might  have  netted,  and  which,  of  course,  you 
have, 

"We  might  suggest  the  Bev.  Dr.  HaUj  and  Dr.  Schaff  of  your  city  as  suitable  referees; 
but  to  save  time  and  correspondence  we  hereby  authorize  Mr.  I.  K.  Funk  (of  Messrs, 
Funk  &  Co. )  to  make  all  necessary  arrangements  with  you. 

Should  you  fail,  however,  to  accept  this  our  proposal,  the  American  public  will  be 
able  to  j  udge  of  the  imperfect  state  of  your  Edition,  with  two  thousand  uncoreected 
EEEATA — which,  moreover,  you  cannot  by  any  possibility  correct,  even  if  you  knew  them, 
without  casting  aside  your  plates  as  useless,  and  getting  new  ones. 

If  118,000  omissions  were  found  in  Cruden,  it  is  in  no  way  surprising  that  we  have 
been  able  to  discover  two  thousand  in  our  first  edition;  but  it  is  surprising  and  dis- 
graceful that  you  should  have  reproduced  the  work  without  even  making  an  attempt  to 
correct  or  improve  it. 

We  are,  Sir,  yours  obediently, 

G,  A.  YOUNG  &  CO., 

March,  1881.  .  18  Nicolson  Street,  Edinbuegh,  Scotland, 


DR.  ROBERT  YOUNG'S  APPEAL  TO  THE  AMERICAN  CHRISTIAN 

PUBLIC. 

Christian  Friends  and  Feliow  Students  of  the  Bible  : 

It  is  now  nearly  fobtt  teaks  since  I  began  the  study  of  Hebrew  and  the  cognate  Ori- 
ental Languages  unaided  and  alone,  and  during  this  period  I  have  issued,  at  my  oum 
expense,  upward  of  fifty  tkeatises,  more  or  less  extensive,  in  Biblical  and  Oriental  L,jter- 
ature.  It  will  not  surprise  many  of  you  when  I  state  that  nine  out  of  evei*y  ten  of  those 
never  paid  their  expenses,  and  that  only  the  love  of  God's  revealed  will  in  the  Holy  Scrip- 
tures has  induced  me  to  persevere  in  my  labors. 

About  four  years  ago  I  began  to  put  to  press  the  manuscript  of  an  "Akalttioal  Con- 
cordance to  the  Bible,"  in  Hebrew,  Greek  and  English — a  thing  hitherto  unthought  of 
and  unattempted.  As  it  contains  1,090  large  quarto  pages  of  three  columns  each,  of 
360,000  lines,  with  70,000  Hebrew  and  Greeir  words  or  headings,  it  took  me  nearly  three 


years  (from  6  a.m.  to  10  p.m.),  merely  to  can-y  it  through  the  press.  In  short,  it  is  the  out- 
come of  a  forty-years  life-labor.  ^ 

It  was  published  at  my  own  expense  in  September,  1879,  at  -what  is  reckoned  a  very 
moderate  price,  and  I  hoped  to  reap  some  fair  share  of  profit  to  make  up  for  the  past. 
I  tried  to  make  some  arrangement  with  an  American  publisher,  and  offered  copies  in 
quantities  at  one-tkeed  of  the  published  price  ;  but,  meanwhile,  another  American  firm 
advertised  a  private  edition  at  the  mere  price  of  paper  and  press-work,  without  even  allowing 
anything  for  the  expense  of  the  plates,  much  less  making  an  acknowledgment  to  the 
author  of  any  kind  whatever,  no  more  than  if  he  had  no  existence. 

As  this  advertisement  at  such  a  price  put  a  stop  to  any  desire  on  the  part  of  Ameri- 
can publishers  to  purchase  copies,  the  above  firm  was  written  to,  and  they  replied 
"  We  do  not  care  "  for  your  authorization,  and  "  We  have  no  wish  to  buy  it."  They , ho u  ever, 
generously  added,  "We  shall  be  glad  to  buy  copies  when  ive  can  buy  cheaper  tlian  we  can 
mamtfaciure" ;  and  again,  "We  can  readily  afford  to  sell  at  the  simple  cost  of  manufacturing 
and  handling,  and  then  we  shall  consider  it  a  splendid  investment  for  us  on  account  of 
Us  influence  in  favor  of  our  other  business." 

Having  settled  to  their  own  satisfaction  the  price  it  would  cost  them  for  paper  and 
press-work,  they  again  generously  offered  ten  per  cent  extra,  if  the  sheets  were  folded  and 
collated,  packed  carefully  in  boxes  for  export,  and  all  transit  expenses  paid  to  New 
York  ! !  You  may  judge  of  the  profit  to  my  publisher  from  such  a  proposal,and  the  profit 
to  myself  as  author  and  proprietor. 

Christian  friends,  I  have  no  wish  to  enter  on  the  question  of  an  international  copy- 
right, for  it  is  not  the  question  of  one  publisher  against  another — ^but  of  an  author 
who  has  spent  years  of  labor  and  thousands  of  pounds  on  hia  work,  and  who  was  anxious 
to  sell  his  work  in  America  at  the  lowest  possible  price. 

Christian  brethren ,  may  I  not  hope  that  you  will  all — singly  and  conjointly — lift 
np  your  voice  and  protest  against  this  piracy  and  spoliation,  and  show  to  the  Christian 
Churches  in  Great  Britain  that  you  hate  "  robbery  for  a  burnt-offering"?    I  am  your 
servant  in  the  Gospel. 
EDiNBtmGH,  Scotland,  Dec.  25,  1880.  KOBEET  YOUNG,  LL.D. 


THE  ONLY  AUTHORIZED  AND  REVISED  EDITION. 

The  Surprise  of  the   Public    at  its  Wonderful  Merits. 


Few  books  ever  issued  have  called  forth  such  unbounded  praise  as  this  great  work 
of  Dr.  Young.  His  appeal  to  the  American  clergy  and  public  against  the  wrong  done 
him  by  the  imperfect  and  unauthorized  American  reprint,  is  being  responded  to  most 
warmly. 

FROM  JOHN  HALL,  D.D..  New  Yokk. 
"Dr.Kobert  Young's  Analytical  Concordance  is  worthy  of  the  lifetime  of  labor  he  haa 
spent  upon  it.  I  deeply  regret  that  his  natural  and  just  expectation  of  some  return 
from  its  sale  on  this  side  the  ocean  is  not  realized;  and  I  hope  the  sense  of  justice  to  a 
most  painstaking  author  will  lead  to  the  choice  by  many  purchasers  of  the  edition 
which  Dr.  Young  approves — that  of  Messrs.  I.  K.  Funk  &  Co.,  with  whom  Dr.  Youug  co- 
operates in  bringing  out  here  the  best  edition." 

pTom  Chaeles  H.  SptmaEON. 
"  Craden's  Concordance  ia  child's  play  compared  with  this  gigantic  production,  which  is  as  learned 
»nd  as  useful  aa  it  is  comprehensive.  The  work  ia  costly,  and  yet  it  is  cheap.  The  labor  of  a  lifetime  ia 
here  condensed  into  a  quarto  which  can  bo  bought  for  36  shillings  ($9.00),  or  42  shillings  ($10.50).  Profes- 
Bora  of  universities  and  ministers  of  the  Gospel  unite  their  recommendations,  and  all  sections  of  theohurch 
•ffer  equally  unqualified  praise."    [The  above  are  the  prices  in  England.] 


From  the  Christi3.n  Advocate,  New  York. 

"Q.  186.  I  have  seen  announcement  of 'Young's  Analytical  Concordance,'  and  by  different  houses 
Ib  it  a  desirable  work,  and  which  is  the  best  edition  1 " 

"A,  It  is  a  rcri/ desirable  work  to  every  careful  Bible  student,  and  the  revised  EngUsh  edition,  I.  K 
Funk  &  Co.,  New  York,  American  agents,  is  decidedly  superior  to  the  poor  reprint  of  a  previous  editiuu. 

From  the  New  York  Tribune. 

"  This  is  the  most  important  work  in  religious  literature  that  has  been  produced  for  many  years. 
It  certainly  will  supersede  and  displace  aU  similar  works  wbich  have  preceded  it.  It  is  at  ouce  a  Con- 
cordance, in  Greek,  Hebrew  and  English  Lexicon  of  Bible  words,  and  a  Scriptural  Gazetteer,  and  will  be 
as  valuable  to  students  of  the  Holy  Word  as  an  Unabridged  Eictioaary  is  to  the  general  public. 

"  It  will  be  indispensable  to  the  library  of  every  clergyman,  and  of  the  greatest  value  to  every 
Sunday-school  superintendent  and  Bible-class  teacher  and  scholar.  In  fact,  every  home  that  has  a  Bible 
in  it  ought  also  to  have  this  great  help  to  Bible-reading  and  study." 

From  the  Christian  Intelligencer,  New  York. 

"  Of  course,  we  can  never  repay  Alex.  Cruden  for  the  inestimable  service  which  he  did,  and  to  which 
he  literally  sacrificed  himself.  But,  Uke  all  other  pioneers  and  originators,  the  time  has  come  for  him  to 
be  superseded  by  the  very  impulse  of  improvement  which  he  started.  Young's  Concordance  is  so  far  in 
advance  as  to  be  entitled  to  be  regarded  as  an  independent  work.  It  has  those  special  points  of  superi- 
ority :  1st,  the  insertion  of  the  original  Greek  or  Hebrew  of  each  word;  2d,  the  literal  and  primitive  mean- 
ing of  the  word;  3d,  all  the  parallel  passages.  No  less  than  one  hundred  and  eighteen  thousand  refer- 
ences, not  found  in  Cruden,  are  given.  Doubtful  passages  and  various  readings  are  given.  As  we  have 
said,  the  list  of  proper  names  is  the  only  complete  one  ever  made.  There  are  special  features  which  con. 
stitute  it  also  a  complete  Scripture  Gazetteer." 


[From  the  Intirior,  Chicago.] 

"  This  'is  the  most  valuable  help  to  the  study  of 
the  Scriptures,  and  the  most  important  publica- 
tion in  religious  literature  for  many  years— the 
result  of  great  learning,  vast  labor,  and  great  skill 
in  classification  and  arrangement.  The  work  of 
Alexander  Cruden,  which  has  served  the  English- 
reading  Christian  so  admirably  for  more  than  a 
hundred  years,  and  which  is  yet  performing  its 
helpful  work  for  tens  of  thousands,  has  served  its 
day  and  generation.  Dr.  Young's  work  is  beyond 
all  comparison,  and  in  every  particular,  its  supe- 
rior. With  Cruden  we  can  find  any  text  of  which 
we  remember  an  important  word.  With  Young 
■we  can  trace  all  that  is  said  by  or  of  any  word  in 
any  of  its  meanings;  and  we  can  have  all  that  the 
Scriptures  say  or  teach  on  any  subject.  For  ex- 
ample, let  us  turn  to  the  word  of  controversy  just 
now, '  Wine.'  It  is  to  be  noted  that  the  Hebrew 
word  is  given,  with  its  translation  in  English,  and 
after  it  an  exhaustive  citation  of  passages,  thus: 
•Wine  (1),  a  thick,  sticky  syrup— c/iemer.  (2)  A 
thick,  sticky,  mixed  syrup— c/tamar.  (3)  What  is 
pressed  out,  grape-j  -aice—yayin.  (4)  A  vat  or  trough, 
.—yeg'ib.  (5)  Anything  mixed— nimsac.  (C)  Anything 
sucked  in  or  up— sobe.  (7)  A  ripe  grape,  grape  cake 
— enab.  (S)  Anything  pressed  on,  mead — asis.  (9) 
What  satiates,  pleases— s,\et:tr.  (10)  What  is  pre- 
served, dregs,  sediment — shemar.  (11)  What  is 
possessed,  mead,  new  -w'.no—tirosh.  (12)  Sweet  or 
nevf  wine— gleitJcos.  (13)  Wine,  grape-juice— oinos.' 
Under  each  of  these  come  all  the  texts  in  which 
the  original  word  translated  'wine'  appears. 
For  instance,  under  '  chemer,'  translated  wine, 
every  text  in  which  the  word  'ch'.r/ter  '  appears  in 
the  original  Hebrew.  Under  '  oinos '  all  texts  in 
the  Greek  in  wbich  that  word  appears,  and  so  on. 
The  plainest  reader  can  here  see  for  himself  the 


whole  of  the  facts  on  which  the  argument  is  made 
by  learned  men,  and  can  reason  as  correctly  from 
the  facts  as  can  the  most  learned  commentator. 
We  might  further  illustrate  the  admirable  charac- 
ter of  this  great  work  by  a  similar  quotation  of 
the  word  'master' — once  the  center  of  contro- 
versy— or  any  one  of  an  hundred  or  a  thousand 
more.  We  could  give  no  better  advice  to  the  Bible 
student  than  to  advise  him  or  her  to  secure 
a  copy.  Kobert  Young,  the  author,  after  putting 
a  good  part  of  a  Ufetime  into  the  preparation  of 
this  work,  and  thousands  of  pounds  sterling  into 
its  publication,  found  it  at  once  mangled  and 
pirated  by  an  American  firm,  who  treated  him  and 
his  book  in  a  manner  that  was  simply  brutal. 
That  the  American  public  might  have  a  full  and 
genuine  edition,  he  arranged  with  the  American 
pubUshers,  Messrs.  I.  K.  Funk  &  Co.,  10  and  12  Dey 
Street,  New  York,  to  bring  out  the  work  from  the 
original  plates,  which  they  have  done,  and  offer  it 
at  the  very  low  price  of  $3.65  for  a  cloth-bound 
copy.  It  IS  a  three-column  quarto,  pages  larger 
than  those  of  Webster's  Unabridged  Dictionary.and 
numbering  1,090." 

[From  the  Messenger,  Philadelphia  ] 

"  The  scholars  of  the  press  commend  it  without 
stint.  .  .  .  The  wrongs  done  to  Dr.  Young 
show  the  outrages  t'aat  may  be  perpetrated  upon 
any  man  through  want  of  a  good  international 
copyright  law.  .  .  .  The  wrong  affects  not  only 
authors,  but  the  public.  Here,  for  instance,  some 
one  sends  forth  a  work,  conspicuous  for  fifty  omis- 
sions on  a  single  page,  yet  the  purchaser  does  not 
know  the  difference,  because  he  has  no  opportun- 
ity to  compire  editions.  The  publisher  reaps 
profit  even  in  the  difference  of  weight  of  paper, 
but  the  buyer  is  after  all  the  loser."    .  - 


[From  the  Religious  Herald,  Eichmond,  Va.] 
"  The  familiar  editions  of  '  Cruden's  Concord- 
ance '  are  valuable  mainly  for  enabling  one  to  find 
a  passage  of  Scripture,  and  to  compare  the  many 
passages  in  -vvliiclt  tbe  same  word  occurs.  But  in 
this  latter  use  it  often  leads  the  English  loader  into 
error,  because,  in  our  common  version,  the  same 
word  is  used  to  render  several  different  words  of 
the  original.  For  example,  suppose  one  wishes  to 
fix  the  force  of  the  word  '  master,'  as  found,  say,  in 
the  injunction, '  Be  not  ye  called  masters,'  Cruden 
gives  him  references  to  more  than  a.  hundred 
passages  in  which  the  word  is  found  ;  but  a  com- 
parison of  these  will  confuse  rather  than  aid,  for 
the  translators  represented  by  this  single  English 
term  five  different  Hebrew  words,  six  pure  Greek 
words,  and  one  Hebraic-Greek  word,  and  the  par- 
ticular word  used  in  Matt,  xsiii:  10,  is  found 
nowhere  else  in  the  Bible.  In  the  volume  before 
us,  the  several  passages  in  which  the  word  occurs 
are  grouped  under  ^da«=  lord,  Baal==  owner,  des- 
potes=  despot,  didaskatos=teiLch.eT,  etc.,  etc.  For 
names  of  persons  and  places,  the  Analytical  Con- 
cordance answers  also  the  purposes  of  a  Bible 
Dictionary.  For  example,  under  'Mary,' we  have 
the  passages  in  which  the  name  is  found  grouj  ed 
under  seven  hjads— the  mother  of  Jesus,  the  Mag- 
dalene, the  mother  of  James  and  Joses,  the  wife 
of  Cleophas,  the  sister  of  Lazarus,  the  mother  of 
John,  Mark  and  the  Eoman  Saint  (Rom.  xvi:  6). 
So,  to  geographical  names  is  attached  somg  desig- 
nation of  locality,  as  established  by  the  Pal.  Exp. 
Society  and  other  authorities. 

[From  the  Congregationalist,  Boston.] 
"There can  be  no  question  of  the  vast  merits  of 
the  work,  of  the  fact  that  this  edition  is  superior 
to  any  other,  and  that  a  serious  injustice  is  done 
to  the  eminent  author  by  purchasing  any  edition 
save  that  endorsed  by  him.  Such  a  work  is  simply 
indispensable  ;  none  is  worth  using  but  the  very 
best,  and  the  edition  of  Messrs.  Funk  &  Co.  is  that 
one." 

[From  the  Methodist,  New  York.] 
"It  IS  a  prodigy  of  patient  and  persistent  learned 
labor.    The  book  is  a  quarto  of  1,000  pages,  three 


columns  each,  nearly  four  hundred  Une^to  a  page 
and  each  a  complete  reference.  When  it  is  recol- 
lected that  each  of  these  half  a  million  refer- 
ences is  the  result  of  a  special  research  and  a  kiLd 
of  judicial  determination,  some  faint  idea  of  the 
amount  of  labor  involved  may  T)e  gained.  In  the 
future  it  wiU  most  certainly  bo  known  as  the  Con- 
cordance." 

[From  the  Illustrated  Christian  WeeJdy,  Kew  York.] 
"  The  plan,  as  will  thus  be  seen,  is  an  admirable 
one.  The  mechanical  execution  of  the  book  is 
most  excellent.  The  edition  before  us  is  the  re- 
vised edition,  to  which  Dr.  Young  has  made  many 
additions  and  corrections,  and  it  is  p^ted  under 
his  supervision  in  Edinburgh.  .  .  .  It  is  a  book 
that  ought  to  be  in  every  household  alongside  of 
the  Bible  itself.  .  .  .  This  is  not  the  imper- 
fect and  unsightly  American  reprint,  but  is  the 
'revised  and  authorized  edition.'  .  .  .  An  Ameri- 
can reprint  of  this  great  work  is  somewhat  indus- 
triously advertised,  but  it  is  unauthorized,  is  with- 
out the  corrections  of  the  revised  editiun,  and  is 
printed  on  poor  paper,  with  blurred  typography 
that  makes  mischief,  particularly  with  the  Hebrew 
and  Greek  words.  Our  advice  to  our  readers  is  to 
purchase  the  Messrs.  Funk's  edition." 

[From  the  Observer,  New  York] 
"  This  vast  and  valuable  work  is  already  weU 
known  in  this  country.  Its  plan  and  execution  have 
been  the  subject  of  remark  in  these  columns.  It 
contains  every  word  in  alphabetical  order,  ^vith  the 
Hebrew  or  Greek  original,  and  the  litisral  nrtsaning 
and  pronunciation.  It  is  not  only  a  Concordance 
of  all  the  words,  including  proper  names,  but  it  is 
also  a  Bible  Dictionary,  with  the  latest  biographical 
and  geographical  information.  Such  a  compen- 
dium as  this  is  adapted  to  the  wants  of  students 
of  every  class,  and  will  become  a  standard  book  of 
reference  in  the  library  of  Bible  readers." 

[From  Christian  at  Work,  New  York.] 
"This  concordance  meets  a  want  long  felt,  and 
is  the  best  book  of  its  kind  pubhshed  It  containb 
all  the  latest  information  on  Biblical  geogrs.phy 
and  antiquities.  No  Bible  student  or  Sunaay- 
Bchool  teacher  can  afford  to  be  without  it." 

"  It  has  been  carefully  revised,  is  printed  on  ex- 
cellent paper  in  good  style,  neatly  and  strongly 
bound,  and  must  be  pronounced  a  marvelously 
cheap  book." — Examiner  and  Chronicle,  New  York. 

"  It  is  the  masterpiece  of  our  iimc»,"— Religious 
Telescope,  Dayton,  O. 


7m-  HOW  COREECTIONS  ARE  MADE.— It  will  be  observed  that  Dr.  Young  in 
inserting  ne-w  matter  has  left  the  first  and  last  words  on  each  page  tinchanged,  and  has 
saved  by  omitting  the  quoted  words  of  several  texts— inserting  the  figures  only.  Thus 
he  has  been  enabled  to  insert  new  matter  without  making  a  new  set  of  plates. 

FBICES. 

The   Revised  Scholae's  Edition,   imported,  printed   on  extra  fine,   heavy  paper, 

with  wide  margins,  bound  in  cloth $3  65 

In  sheep 4.  40 

In  Fr.  im.  morocco 4  65 

Remember  that  the  corrected  and  perfected  book  has  the  words,  "Aufliorized 
Edition"  and  "Revised  Edition,"  on  the  title  page.  Dr.  Young  urges  those  who 
feel  that  he  has  done  them  a  service  in  this  his  life  work,  to  help  acquaint  the  public 
with  this  fact. 

SOI.E    AGENTS     FOR    AMERICA/ 

I.  K.  FUNK  &  CO.,    10  and  12  Oey  Street,  P^cw  York. 


zu 


THE  PREACHER  AND  HOMILETIC  MONTHLY. 

The  very  great  Talue  and  popularity  of  this  Masazino  is  iUiiBtBit»,1  h,  ih.  f    » .,   . 
with^a^httrnt^iT^owrr^air  Z'T^r'-^'^'^'-^.'-^  ^-ce  the  Mo^rnx, 

Why  no  Clergyman  can  afford  not  to  take  it. 

1.  Each  number  contains  a  great  store  of  living  thoughts 
preacherfinTheS."  ^''^'''^  specially  for  clergymen,  and  by  the  most  BUCcesBful 
of  the'-teims'.^'''^'''""^'^"""^"'  ^^  thoroughly  evangelical  in  the  widest  and  best  sense 
ha.dltdL^re^|fl-li-  ^^^^^^^^  living  issues  to  be 

as  they  o^ght^Tn^w  ""wSffif  bTX?!f  ^^"'^^r.'  ^^"^  ^'  ^^^^^^^  ^^^^'^^^^  to  know, 

study  the  thinking  and  the  exnerience  o?o^«  o^^f?  ^""^  *o^'  ^^^^  ^°  ^°t  need  to 
seems  odd  that  certlin  men.wKlk  so  much  n?  Jw  f*!.  t,^^^'^??""  ^^"  ^^J^'-  "It 
selves,  should  think  so  littl4  of  what  He  re^eSs  g  Others  "        "^  ^        ""^""^"  *"  *^'^- 

county's  r^e'prt'en?e1'?o7fs1r^^^^^^^^  denomination  and  section  of  the 

.eadin^'^S.  etZ^embra?^tth^^^^^^^^  ?fteT'f\  *^"vf^'  ''"Vf  «^«  °^  --^« 

necessary  the  purchase  of  sTol-eaof  books  scholarship.     It  will  render  un- 

xnen^Xai's1or''eacfnTm^b^VaW^fth;^n^  ^^^  I*«    I-P^ove- 

by  hundreds  of  clergymen  CpreseKar^^T^^^^ 

of  clergymen  in  difffJent  denoStfons  and  throulhonVtV<?  r'''r*'*^*\*^  experience 
Of  improving  the  prayer-meeting  servTce.       ^^'^^"g^^^t  the  country,  on  the  great  work 

have^a'departSeS?ei^S'.^^^^^^  supervision  of  Rev.  Prof.  E.  P.  Thwing  we 

Current  LiterSnr«  "    ^t   ^  freshest  and  best  illustrations;  also  "  Helpful   Data  in 
11    SlTr  TT    ^^^^'"^^^^tributor  supplies  valuable  Wers  on  V^cal  Culture 
Lessons     This"i«whnift!?,-fJ''  ^^^^  number  homiletically  treats  the  International  S  S 
to  be  sugges^VVL^'c^eig^S^^^     ^'^^^  ""^  "*^''  ''^^*"^^^*  P^^^^^^^^^'  ^'^'^  is  designed 

publM??S°|°SgSs^N'^^^^^^  SV''*.?'f  °^?^^  ^^"^^^^  ^«  commenced  the 

fishing  in  full      Thfv  h«v«%fX    ^      ^  *°  v  ?  students.    These  lectures  we  are  pub- 

for  neily  the  price  S  ICmo7Z.^7S  aTar  "''''  '"  ^^"«^-     ^^^^  ^°°^  ^^^^^  «""« 

of  our-  cheap'  sSCiS  pubSro^^Vr*""  ^^^^  ^°.^*^  *^«  announcements 
cheap  books^alone  will  payTaV^g^rthTpric^o'f  Z^ZZIJ  ""  *'"^  -onae.miy 

Rvlal.^I^^^^'^^^^^^^^'^"*^^^  ^^  Installation  sermon,  by  Dr    McCosh-  Dr 
Eyances  sermon  ^n  memoriam  of  Dr.  Washburn;  a  sermon  by  Dr    WheeL    Dean  St^n 
y  s  sermon  on  the  death  of  Carlyle.  These  sermons  will  be  given  in  fulhe  first  th  ee" 


'HOICKS  OF  COHMENDATIOIV  Off*  TH£  BlOlf THLT  FROM  THB  THEOX^OGICAI^ 
SSJHINARIES  AND  COL.1.KGKS. 

From  A.  A.  Kemdrick.D.D.,  Prei.  ShurtleflF  College  (Baptist),  Upper  Alton,  111.—"  I  harccxamiced  year 
Monthly  with  interest,  and  must  give  my  candid  opinion  in  its  favor.  Itstems  to  roe  admirably  adapted  to  ele- 
vate the  standard  of  sermon-making  among  our  ministers,  and  representing,  as  it  does,  all  denommatioos,  it  lui- 
nisbes  a  collection  of  sermons  such  as  can  be  found  nowhere  else. " 

From  M.  Meiersmith,  D.D.,Prof.  of  Homiletics,  etc.,  ^nd  Sec'y  of  Faculty,  Philadelphia  Div.  School 
(Prot.  Epis. )  Phila.,  Pa. — "  I  think  you  are  furnishing  students  and  clergymen  with  a  more  useful  work  than  any 
published  inEnglaad,  and  one  much  better  for  this  country  of  thought  and  driving  work.  " 

From  J.  Packard,  D.D.,  Dean  of  Theological  Seminary  (Prot.  Epis.),  Theological  Seminary,  P.  O.,  Vs. — t 
"I  am  pleased  with  the  plan  oi  the  work,  and  from  the  characterof  the  writers  for  it,  I  hope  that  it  will  mee 
with  the  saccess  it  well  deserves." 

From  Thos.  O.  Summers,  D.D.,LL.D.,  Dean  of  Theological  Faculty  of  the  Vanderbilt  University,  Nash- 
ville, Tenn. — "I  have  been  for  years  acquainted  with  your  Monthly.  Will  be  pleased  to  keep  it  on  file  for  ou7 
theological  students." 

From  "  Students,"  San  Francisco  Theological  Seminary  (Presb.)— "  An  excellent  magazine." 

From  Charles  H.  Corky,  D.D.,Pres.  Richmond  Institute  (Baptist).—"  I  can  truly  say  that  it  excels  any- 
thing of  the  kind  with  which  I  am  acquainted." 

From  David  D.  Demarest,  D.D.,  Prof,  of  Pastoral  Theological  and  Sacred  Rhetoric  in  the  Theological  Sem- 
inary (Reformed),  at  New  Brunswick,  N.  J. — "  I  myself  hook  forward  with  interest  to  the  arrival  of  each  new 
number  of  your  periodical.  It  must  be  of  great  service  to  all  ministers  who  use  it  properly.  Its  chief  attraction 
to  aie  is  in  the  practical  portion  that  follows  the  sermons." 

Fr»m  E.  V.  Gerhart,  D.D.,  Pres.  Theslcgical  Seminary  (Reformed)  Lancaster,  Pa. — "I  hav«  taken  occa- 
sion to  cemmend  your  periodical  to  my  brethren  in  the  ministry.  It  i::,  in  my  opinion,  conducted  with  ability 
and  sound  judgment,  and  cannot  but  be  read  with  interest  and  profit  by  clergymen." 

From  Samuel  Sprecher,  D.D.,  LL.D.,  Pres.  of  the  Wittenberg  Theological  Seminary  (Lutheran),  Spring- 
field, Ohio. — "I  have  read  The  Preacher  and  Homiletic  Monthly  with  great  pleasure  and  profit.  It  is  m 
work  of  great  homiletic  value,  well  adapted  to  the  promotion  of  homiletic  culture,  and  especially  valuable  to 
young  ministers  and  theological  students." 

From  Rer.  Jacob  Conzbtt,  Pres.  German  Theological  Seminary  (Presb.),  Dubuque,  Iowa. — "  I  think  it  is  a 
very  valuabi*  magazine.  The  articles  are  all  short,  just  what  is  wanted.  They  are  sure  to  be  read  with 
pleasure." 

From  B.  Cravew,  D.D.,  LL.D.,  Pres.  Trinity  College  (Meth.  Epis.1,  Trinity,  N.  C— "  Am  convinced  thatiS 
is  the  best  and  most  opportune  publication  I  have  seen.  It  is  a  storehouse  of  valuable  information,  full  oi  fresh 
useful, effective  thought.     1  am  delighted  with  it." 

From  H.  W.  Everest,  D  D.,  Pres.  Eureka  College  (Christian),  Eureka, 111. — "Preachers  need  to  hear  one 
another,  and  to  keep  up  their  professional  studies.     Your  Monthly  is  a  great  help  in  supplying  this  need." 

From  R.  Dunn,  D.D.,Prof.  of  Theology  in  Hillsdale  College  (Prot.  Epis.).  Hillsdale,  Mich.— "  Enclosed 
please  find  $io.o»  for  five  copies  of  your  Monthly  for  one  year.  I  am  very  much  pleased  with  this  work,  because 
it  does  not  seem  to  aim  at  the  representation  of  the  pulpits  and  theologies  of  Christendom,  so  much  as  the  presen- 
tation of  sound  doctrine  and  solid  truth,  with  such  homiletical  forms  and  suggestions  as  to  give  a  i&«We  value  to 
its  pages.     May  heaven  guide  you  in  your  great  work." 

From  E.  L.  Hurd,  D.D.,  Pres.  Blackburn  University  (Presb.),  Carlinville,  I!l. — "Witt  g.  eat  pleasure  I  send 
for  The  Preacher  and  Homiletic  Monthly  for  our  reading-room  in  the  Univers'ty.  li  is  a  valuable,  cr  rather 
OD  invaluable,  addition  to  our  homiletic  thought  and  thinking." 

Contents  of  the  April  number  of  ••  The  Preacher  and  Homiletic  Monthly.' 


SEEMONIC— 
The  Value  of  Christ's  Oath  before  Pilate,  by  Mark 

Hopkins,  D.D.,  LL  D. 
First  of  All,  by  the  Right  Rev.  John  Charles  Ryle. 
Mental  Culture,  by  J.  A.  M.  Chapman,  D.D. 
The  Glorious  Things  of  Zion,  by  Rev.  D.  F.  Harris. 
God's  Forgiveness,  by  Rev.  H.  M.  Jackson 
The  Childhood  of  Jesus,  by  Henry  M.  Scudder, 

D.D. 
The  Example  of  Daniel,  by  Right  Rev.  Bishop  W. 

C.  Doane. 
Christ's  Apostrophe  to  Jerusalem,  by  Rev.  H.  T. 

Haddick. 
Bringing  in  the  Tithes,  by  Rev.  M  V.  Grouse. 
Religious  Insensibility,  by  E.  G.  Beckwith,  D.D. 
Redemption.-  Spurgeon's  Pulpit  Notes  Verbatim. 
Prayer  for  Revival,  by  Rev.  G.  F.  Love. 
FtmERAL  Service  — 
Words  of  Comfort  for  Afflicted  Parents,  by  Rev. 

Lewis  O.  Thompson. 
Chii.dren'8  Service — 

Christ  the  Good  Shepherd,  by  Bev.  J.  Q.  Adams. 
LECTUHES  to  MY  STUDENTS,  by  Rev.  Charles 

H.  Spurgeon. 
LIGHT  ON    IMPORTANT    TEXTS,  No.   VIH.,  by 

Howard  Crosby,  D.D.,  LL.D. 

BIBLE  READING  IN  THE  PULPIT— Paper  No.  L, 
by  Rev.  Geo.  M.  Stone. 

QUESTIONS  IN  REFERENCE  TO  GOSPEL 
PREACHING  CONSIDERED— Paper  No.  HI.,  by 
Rev.  Geo.  F.  Pentecost. 

Subscription  price  per  year,  $2,50. 
post-paid,  on  receipt  of  ^5  cents. 


THE  INTERNATIONAL  S.  8    LESSONS— Homilet- 
icaliy  Considered,  by  Rev.  D.  C.  Hughes,  A.  M. 

PRATER-MEETING  SERVICE,  by  Bey.  Lewis  O. 
ThompBon. 

EASTER  SERVICE— 
Thoughts  for  Easter. — An  Eaeter  Sermon,  by  J, 
Stanford  Holme,  D.D. 

SERMONIC  CRITICISM— 
An  Excellent  Theologian  maybe  a  Poor  Preacher. 
— An  Error  in  Vocal  Training. — Commenting 
on  His  Own  Sermon. — ^Architect  of  Character. 

PREACHERS  EXCHANGING  VIEWS. 
The  Remedy  for  Clerical  Candidating. — Tempting 
Offers.- The  Obelisk  a  Text  —The  Protestant 
ExJiscopal  Church  in  Mexico. — Pastoral  Visita- 
tion in  Country  Parishes. — Stenogr»phic  Re- 
porting.— Serial  Preaching. — A  Quaint  Pastoral 
Address. — A  Good  Ink. — ^The  Verb  "  Marrified," 

QUERIES  AND  ANSWERS. 

HELPFUL  DATA    IN    CURRENT    LITERATURE, 
by  Rev.  Prof.  E.  P.  Thwing. 

ILLUSTRATIONS  AND  SIMILES. 

THEMES  AND    TEXTS    OF    RECENT  LEADING 

SERMONS. 

SUGGESTIVE  THEMES  FOR  SERMONS. 

NOTICES  OF  BOOKS  OF  HOMILETIC  VALUE,  by 
J.  Stanford  Holm«,  D.D. 

April  number  sent  as  a  sample  co^y. 


PEOSFEOTTJS 

OF   THE 

New  Encyclopaedia  of  Quotations, 

BY 

J.  H.   HOYT   AND   ANNA   L.   WARD. 


SPECIAL  TERMS  TO  ADVANCE  SUBSCRIBERS. 


In  annotiiiciiig  a  new  book  of  quotations,  the  publishers  are  aware  that  they  are  not  entering  a  new 
fleld.  And  yet  they  feel  assured  that  no  work  of  the  extent,  the  scoi>e,  or  the  convenience  of  arrange- 
ment of  the  New  Encyclop.tlma  of  Quotations  has  ever  been  undertaken.  It  is  the  result  of  many 
years  of  extensive  and  painstaking  labor. 

This  work  will  contain  a  vast  amount  of  new  material.  The  accuracy  of  old  quotations  has  been 
carefully  verified.  As  far  as  possible,  the  authorshix)  of  each  quotation  has  been  ideut  lied,  and  the 
place  where  it  is  found,  indicated.  An  admirable  system  of  arrangement  has  oeen  adopted,  and  an  extended 
and  most  complete  index  of  the  whole  has  been  added,  so  that  the  publishers  believe  that  they  are 
offering  to  the  public  a  work  of  great  value,  for  handy  reference  to  Clergymen,  Lawyers,  Editors, 
Teachers,  Students,  Orators  and  PubUo  Speakers  generj,lly. 

Some  o?  the  mohe  impoetant  featuehs  on  this  wokk  abe  the  follo-wing  : 

1.— StTBJECT    QUOTATION'S. 

As  far  as  possible,  the  quotations  have  been  arranged  under  the  heads  of  subjects.  These  crisp, 
pithy,  pointed  extracts  often  contain  tha  condensed  life  and  spirit  of  pages,  and  even  of  Vi^hole  volumes. 
And  though  broken  and  fragmentary,  yet  collectively  in  their  sugr/estiveness,  they  frequently  seem  to 
furnish  exhaustive  treatments  of  great  siibjects.  Often  a  single  line  will  furnish  a  seed  thought  of 
inestimable  value,  and  sometimes  the  quotation  of  a  happily-turned  expression  will  serve  to  "point  a 
moral  or  adorn  a  tale,"  such  as  otherwise  hours  of  toil  would  fail  to  accomplish. 

2.— trNCLA.SSIPIED  QUOTATIONS. 

There  are,  of  course,  in  the  almost  infinite  range  of  human  thought,  as  represented  in  this  volume, 
many  quotatioas  that  do  not  admit  of  a  general  classification.  Others  have  more  than  one  application. 
While  these  are  alphabetically  arranged,  to  make  them  still  more  easy  of  access,  their  subjects  are 
xeierved  to  in  a,  most  eMended  and  complete  Index,  which  is,  but  another  form  of  classification  of  subjectis. 

As  the  author's  name  is  generally  given,  and  the  source  of  the  quotation  indicated,  the  connection 
maylse  easily  referred  to,  and  thus  the  Encyclopedia  itself  becomes,  in  effect,  the  most  extended  index  oj 
human  thought  and  general  literature  that  has  ever  been,  prepared. 

3.-QUOTATIONS  PBOM  FOREIGN  LANGUAGES. 

The  rant^e  from  which  these  quotations  are  drawn  is  not  confined  to  EngUsh  literature  only,  but  it 
takes  within  its  scope  translations  from  all  languages,  ancient  and  modern.  Those  wonderfully  happy 
turns  of  thought  which  the  genius  of  the  Greek  and  Latin  tongues  aUowed,  so  far  as  the  idioms  of  our 
language  admit,  have  been  niade  available  by  translation. 

4.— PROFESSION  AI.  TEEMS, 

As  they  appear  in  legal  and  other  professional  works,  and  the  writings  of  andent  and  modern  Roman 
and  English  Churches,  as  well  as  the  works  of  art  and  science,  are  here  explained. 

5— THE  TRADES. 

A  quite  new  feature  of  this  work  is  that  the  literature  and  the  ban  mots  pertaining  to  each  trade  and 
profession  is  put  by  itself,  so  that  each  trade  may  become  familiar  with  its  own  hterature.  and  Uterary 
men  may  become  familiar  with  t!ie  literature  of  the  trades. 

6.— SHAKESPEAREAN  QUOTATIONS. 

Especial  attention  has  been  given  to  the  riches  of  Sh^ke-jpeare.  And  it  is  proposed  that  this  work 
will  subserve  the  purposes  of  those  who  cannot  indulge  in  the  expansive  luxury  ot  a  concordance  to  tUu 

great  poet.  7._THE  FLORA  OP  THE  POETS,  ETC. 

The  lighter  phases  of  nature  and  human  Ufe  are  not  overlooked.    -The  language  of  flowers     as 
set  forth  by  the  poets,  has  been  carefully  collected  and  arranged  ;  so   also,  the  PO^f  [  «/  flOTrTAf^ainre 
expressed  in  prose  or  verse;  the  song  an  1  plumage  and  habits  of  t^ejiirds,  and  the  poetry  of  m^^^^^ 
generally.    Thus,  incidentaUy,  this  EScyclopsdia  ^11  be  found  to  subserve  all  the  better  purposes  of  a 

LOVERS'     DICTIONARY. 

8. ^A  BIOGRAPHICAL  DICTIONARY. 

Aa  the  names,  nationahties,  times  of  birth  and  of  death  of  the  authors  are  given,  this  volume  will 

also  be  of  use  as  a  „.,^,-,.t^t>.t  *  d-v 

LITERARY     BIOGRAPHICAL    DICTIONARY. 

From  these  considerations,  and  the  convenience  of  reference  afiorded  by  the  arrangements  and  tho 
copious  index,  this  great  work  will  prove  indispensable  to  the  classes  who  have  need  to  use  quotataonB. 

after  receiving  notice  that  the  book  will  he  issued  WliaiJy  ^^^.if'^^  ' 
We  expect  to  have  the  book  ready  for  deUvery  in  about  60  days. 
After  pubUcation,  the  price  of  the  book  will  be  $5.00.  ,  ^   ■--»         o.*.      tvt     V 

I.  K.  FUx\K  &  CO.,  lO  and  12  Dey  St.,  31.  Y. 


Date  Due 


